srimahabharatam - (book 5) Udyoga Parva - chapters 1 to 30

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 5

UDYOGA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

Udgyoga Parva

Book 5

Chapter 1

 1 [v]
      kṛtvā vivāhaṃ tu kurupravīrās; tadābhimanyor muditasvapakṣāḥ
      viśramya catvāry uṣasaḥ pratītāḥ; sabhāṃ virāṭasya tato 'bhijagmuḥ
  2 sabhā tu sā matsyapateḥ samṛddhā; maṇipravekottama ratnacitrā
      nyastāsanā mālyavatī sugandhā; tām abhyayus te nararāja varyāḥ
  3 athāsanāny āviśatāṃ purastād; ubhau virāṭadrupadau narendrau
      vṛddhaś ca mānyaḥ pṛthivīpatīnāṃ; pitāmaho rāma janārdanābhyām
  4 pāñcālarājasya samīpatas tu; śinipravīraḥ saha rauhiṇeyaḥ
      matsyasya rājñas tu susaṃnikṛṣṭau; janārdanaś caiva yudhiṣṭhiraś ca
  5 sutāś ca sarve drupadasya rājño; bhīmārjunau mādravatīsutau ca
      pradyumna sāmbau ca yudhi pravīrau; virāṭa putraś ca sahābhimanyuḥ
  6 sarve ca śūrāḥ pitṛbhiḥ samānā; vīryeṇa rūpeṇa balena caiva
      upāviśan draupadeyāḥ kumārāḥ; suvarṇacitreṣu varāsaneṣu
  7 tathopaviṣṭeṣu mahāratheṣu; vibhrājamānāmbara bhūṣaṇeṣu
      rarāja sā rājavatī samṛddhā; grahair iva dyaur vimalair upetā
  8 tataḥ kathās te samavāya yuktāḥ; kṛtvā vicitrāḥ puruṣapravīrāḥ
      tasthur muhūrtaṃ paricintayantaḥ; kṛṣṇaṃ nṛpās te samudīkṣamāṇāḥ
  9 kathāntam āsādya ca māhavena; saṃghaṭṭitāḥ pāṇḍava kāryahetoḥ
      te rājasiṃhāḥ sahitā hy aśṛṇvan; vākyaṃ mahārthaṃ ca mahodayaṃ ca
  10 sarvair bhavadbhir viditaṃ yathāyaṃ; yudhiṣṭhiraḥ saubalenākṣavatyām
     jito nikṛtyāpahṛtaṃ ca rājyaṃ; punaḥ pravāse samayaḥ kṛtaś ca
 11 śaktair vijetuṃ tarasā mahīṃ ca; satye sthitais tac caritaṃ yathāvat
     pāṇḍoḥ sutais tad vratam ugrarūpaṃ; varṣāṇi ṣaṭ sapta ca bhāratāgryaiḥ
 12 trayodaśaś caiva sudustaro 'yam; ajñāyamānair bhavatāṃ samīpe
     kleśān asahyāṃś ca titikṣamāṇair; yathoṣitaṃ tad viditaṃ ca sarvam
 13 evaṃgate dharmasutasya rājño; duryodhanasyāpi ca yad dhitaṃ syāt
     tac cintayadhvaṃ kurupāṇḍavānāṃ; dharmyaṃ ca yuktaṃ ca yaśaḥ karaṃ ca
 14 adharmayuktaṃ ca na kāmayeta; rājyaṃ surāṇām api dharmarājaḥ
     dharmārthayuktaṃ ca mahīpatitvaṃ; grāme 'pi kasmiṃś cid ayaṃ bubhūṣet
 15 pitryaṃ hi rājyaṃ viditaṃ nṛpāṇāṃ; yathāpakṛṣṭaṃ dhṛtarāṣṭra putraiḥ
     mithyopacāreṇa tathāpy anena; kṛcchraṃ mahat prāptam asahya rūpam
 16 na cāpi pārtho vijito raṇe taiḥ; svatejasā dhṛtarāṣṭrasya putraiḥ
     tathāpi rājā sahitaḥ suhṛdbhir; abhīpsate 'nāmayam eva teṣām
 17 yat tat svayaṃ pāṇḍusutair vijitya; samāhṛtaṃ bhūmipatīn nipīḍya
     tat prārthayante puruṣapravīrāḥ; kuntīsutā mādravatīsutau ca
 18 bālās tv ime tair vividhaur upāyaiḥ; saṃprārthitā hantum amitrasāhāḥ
     rājyaṃ jihīrṣadbhir asadbhir ugraiḥ; sarvaṃ ca tad vo viditaṃ yathāvat
 19 teṣāṃ ca lobhaṃ prasamīkṣya vṛddhaṃ; dharmātmatāṃ cāpi yudhiṣṭhirasya
     saṃbandhitāṃ cāpi samīkṣya teṣāṃ; matiṃ kurudhvaṃ sahitāḥ pṛthak ca
 20 ime ca satye 'bhiratāḥ sadaiva; taṃ pārayitvā samayaṃ yathāvat
     ato 'nyathā tair upacaryamāṇā; hanyuḥ sametān dhṛtarāṣṭra putrān
 21 tair viprakāraṃ ca niśamya rājñaḥ; suhṛjjanās tān parivārayeyuḥ
     yuddhena bādheyur imāṃs tathaiva; tair vadhyamānā yudhitāṃś ca hanyuḥ
 22 tathāpi neme 'lpatayā samarthās; teṣāṃ jayāyeti bhaven mataṃ vaḥ
     sametya sarve sahitāḥ suhṛdbhis; teṣāṃ vināśāya yateyur eva
 23 duryodhanasyāpi mataṃ yathāvan; na jñāyate kiṃ nu kariṣyatīti
     ajñāyamāne ca mate parasya; kiṃ syāt samārabhyatamaṃ mataṃ vaḥ
 24 tasmād ito gacchatu dharmaśīlaḥ; śuciḥ kulīnaḥ puruṣo 'pramattaḥ
     dūtaḥ samarthaḥ praśamāya teṣāṃ; rājyārdha dānāya yudhiṣṭhirasya
 25 niśamya vākyaṃ tu janārdanasya; dharmārthayuktaṃ madhuraṃ samaṃ ca
     samādade vākyam athāgrajo 'sya; saṃpūjya vākyaṃ tad atīva rājan

THE MAHABHARATA

UDYOGA PARAVA

SECTION I

OM! HAVING BOWED down to Narayana, and Nara the most exalted of male beings, and also to the goddess Saraswati, must the word Jaya be uttered.

"Vaisampayana said, 'Then those valiant descendants of Kuru, who belonged to the same party (with Virata), having joyfully celebrated the nuptials of Abhimanyu and rested themselves that night, presented themselves at dawn, well pleased, in the court of Virata, And the chamber of the king of the Matsya was full of riches, and variegated with choice gems and precious stones, with seats methodically arranged, adorned with garlands, and filled with fragrance. And those mighty monarchs of men all came to that place, And on the seats in front sat the two kings Virata and Drupada. And the revered and aged rulers of the earth, and Valarama and Krishna along with their father, all sat there. And close to the king of Panchala was seated the great hero of the race of Sini, together with the son of Rohini. And side by side with the king of the Matsya sat Krishna and Yudhishthira, and all the sons of king Drupada, and Bhima and Arjuna, and the two sons of Madri, and Pradyumna and Samva, both valiant in battle, and Abhimanyu with Virata's sons. And those princes, the sons of Draupadi, rivalling their fathers in valour, strength, grace, and prowess, sat upon excellent seats inlaid with gold. And when those mighty heroes wearing shining ornaments and robes had set themselves down, that gorgeous assembly of kings looked beautiful like the firmament spangled with resplendent stars. And those valiant men, assembled together, having conversed with one another upon various topics, remained for some time in a pensive mood, with their eyes fixed upon Krishna. And at the end of their talk, Krishna drew their attention to the affairs of the Pandavas. And those powerful kings together listened to Krishna's speech, pregnant and lofty. And Krishna said, It is known to you all, how this Yudhishthira was deceitfully defeated at dice by the son of Suvala, and how he was robbed of his kingdom and how a stipulation was made by him concerning his exile in the forest. And capable as they were of conquering the earth by force, the sons of Pandu remained firm in their plighted faith. And

p. 2

accordingly for six and seven years these incomparable men accomplished the cruel task imposed upon them. And this last, the thirteenth year, was exceedingly hard for them to pass. Yet unrecognised by any one they have passed it, as known to you, suffering unendurable hardships of various kinds. This is known to you all. These illustrious men have spent the thirteenth year, employed in menial service of others. This being so, it is for you to consider what will be for the good of both Yudhishthira and Duryodhana, and what, as regards the Kurus and the Pandavas, will be consistent with the rules of righteousness and, propriety and what will meet with the approbation of all. The virtuous king Yudhishthira would not unrighteously covet even the celestial kingdom. But righteously he would accept the rule even of a single village. How the sons of Dhritarashtra fraudulently robbed him of his paternal kingdom, and how he hath passed a life of unendurable hardships, are known to all the kings assembled here. The sons of Dhritarashtra are incapable of overcoming by strength Arjuna, the son of Pritha. Nevertheless, king Yudhishthira and his friends have no other desire than the good of Dhritarashtra's son. These brave sons of Kunti, and the two sons of Madri, ask for only what they themselves, achieving victory in battle, had won from the defeated kings. You, no doubt, know full well how those enemies of the Pandavas--with the object of possessing themselves of the kingdom, endeavoured by various means to destroy them, when they were yet mere boys. So wicked and rancorous they were. Consider, how grasping they are and how virtuous Yudhishthira is. Consider also the relationship that exists between them. I beseech you all to consult together and also think separately. The Pandavas have always had a regard for truth. They have fulfilled their promise to the very letter. If now treated wrongfully by the sons of Dhritarashtra, they would slay them all though banded together. They have friends, who, on being informed of their unworthy treatment at the hands of others, would stand by them, engaged in fight with their persecutors, and willingly slay them even if they should lose their own lives for it. If you suppose them to be too few to be capable of winning a victory over their enemies, you must know that united together and followed by their friends, they would, no doubt, try their utmost to destroy those enemies. What Duryodhana thinks is not exactly known, nor what he may do. When the mind of the other side is not known, what opinion can be formed by you as to what is best to be done? Therefore, let a person, virtuous and honest and of respectable birth, and wary,--an able ambassador, set out to beseech them mildly for inducing them to give half the kingdom to Yudhishthira. Having listened to the speech of Krishna, marked by prudence and a regard for virtue and showing a pacific and impartial spirit, his elder brother then addressed the assembly bestowing high encomiums on the words of the younger brother.'"

Book 5
Chapter 2

1 [baladeva]
      śrutaṃ bhavadbhir gada pūrvajasya; vākyaṃ yathā dharmavad arthavac ca
      ajātaśatroś ca hitaṃ hitaṃ ca; duryodhanasyāpi tathaiva rājñaḥ
  2 ardhaṃ hi rājyasya visṛjya vīrāḥ; kuntīsutās tasya kṛte yatante
      pradāya cārdhaṃ dhṛtarāṣṭra putraḥ; sukhī sahāsmābhir atīva modet
  3 labdhvā hi rājyaṃ puruṣapravīrāḥ; samyak pravṛtteṣu pareṣu caiva
      dhruvaṃ praśāntāḥ sukham āviśeyus; teṣāṃ praśāntiś ca hitaṃ prajānām
  4 duryodhanasyāpi mataṃ ca vettuṃ; vaktuṃ ca vākyāni yudhiṣṭhirasya
      priyaṃ mama syād yadi tatra kaś cid; vrajec chamārthaṃ kurupāṇḍavānām
  5 sa bhīṣmam āmantrya kurupravīraṃ; vaicitra vīryaṃ ca mahānubhāvam
      droṇaṃ saputraṃ viduraṃ kṛpaṃ ca; gāndhārarājaṃ ca sasūtaputram
  6 sarve ca ye 'nye dhṛtarāṣṭra putrā; balapradhānā nigama pradhānāḥ
      sthitāś ca dharmeṣu yathā svakeṣu; lokapravīrāḥ śrutakālavṛddhāḥ
  7 eteṣu sarveṣu samāgateṣu; paureṣu vṛddheṣu ca saṃgateṣu
      bravītu vākyaṃ praṇipāta yuktaṃ; kuntīsutasyārtha karaṃ yathā syāt
  8 sarvāsv avasthāsu ca te na kauṭyād; grasto hi so 'rtho balam āśritais taiḥ
      priyābhyupetasya yudhiṣṭhirasya; dyūte pramattasya hṛtaṃ ca rājyam
  9 nivāryamāṇaś ca kurupravīraiḥ; sarvaiḥ suhṛdbhir hy ayam apy atajjñaḥ
      gāndhārarājasya sutaṃ matākṣaṃ; samāhvayed devitum ājamīḍhaḥ
  10 durodarās tatra sahasraśo 'nye; yudhiṣṭhiro yān viṣaheta jetum
     utsṛjya tān saubalam eva cāyaṃ; samāhvayat tena jito 'kṣavatyām
 11 sa dīvyamānaḥ pratidevanena; akṣeṣu nityaṃ suparāṅmukheṣu
     saṃrambhamāṇo vijitaḥ prasahya; tatrāparādhaḥ śakuner na kaś cit
 12 tasmāt praṇamyaiva vaco bravītu; vaicitravīryaṃ bahu sāma yuktam
     tathā hi śakyo dhṛtarāṣṭra putraḥ; svārthe niyoktuṃ puruṣeṇa tena
 13 [v]
     evaṃ bruvaty eva madhu pravīre; śinipravīraḥ sahasotpapāta
     tac cāpi vākyaṃ parinindya tasya; samādade vakyam idaṃ samanyuḥ

SECTION II

"Baladeva said, 'You have all listened to the speech of him who is the elder brother of Gada, characterised as it is by a sense of virtue and prudence, and salutary alike to Yudhishthira and king Duryodhana. These valiant sons of Kunti are ready to give up half their kingdom, and they make this sacrifice for the sake of Duryodhana. The sons of Dhritarashtra, therefore, should give up half of the kingdom, and should rejoice and be exceedingly happy with us that the quarrel can be so satisfactorily settled. These mighty persons having obtained the kingdom would, no doubt, be pacified and happy, provided the opposite party behave well. For them to be pacified will redound to the welfare of men. And I should be well-pleased if somebody from here, with the view of pacifying both the Kurus and the Pandavas, should undertake a journey and ascertain what is the mind of Duryodhana and explain the views of Yudhishthira. Let him respectfully salute Bhishma the heroic scion of Kuru's race, and the magnanimous son of Vichitravirya, and Drona along with his son, and Vidura and Kripa, and the king of Gandhara, along with the Suta's son. Let him also pay his respects to all the other sons of Dhritarashtra, to all who are renowned for strength and learning, devoted to their proper duties, heroic, and conversant with signs of the times. When all these persons are gathered together and when also the elderly citizens are assembled, let him speak words full of humility and likely to serve the interests of Yudhishthira, At all events, let them not be provoked, for they have taken possession of the kingdom with a strong hand. When Yudhishthira had his throne, he forgot himself by being engaged in gambling and was dispossessed by them of his kingdom. This valiant Kuru, this descendant of Ajamida, Yudhishthira, though not skilled in dice and though dissuaded by all his friends, challenged the son of the king of Gandhara, an adept at dice, to the match. There were then at that place thousands of dice-players whom Yudhishthira could defeat in a match. Taking however, no notice of any of them, he challenged Suvala's son of all men to the game, and so he lost. And although the dice constantly went against him, he would still have Sakuni alone for his opponent. Competing with Sakuni in the play, he sustained a crushing defeat. For this, no blame can attach to Sakuni. Let the messenger make use of words characterised by humility, words intended to conciliate Vichitravirya's son. The messenger may thus bring round Dhritarashtra's son to his own views. Do not seek war with the Kurus; address Duryodhana in only a conciliatory tone, The object may possibly fail to be gained by war, but it may be gained by conciliation, and by this means also it may be gained enduringly.'

"Vaisampayana continued, 'While that valiant scion of Madhu's race was even continuing his speech, the gallant son of the race of Sini suddenly

p. 4

rose up and indignantly condemned the words of the former by these words of his.'

Book 5
Chapter 3

 1 [sātyaki]
      yādṛśaḥ puruṣasyātmā tādṛśaṃ saṃprabhāṣate
      yathā rūpo 'ntarātmā te tathārūpaṃ prabhāṣase
  2 santi vai puruṣāḥ śūrāḥ santi kāpuruṣās tathā
      ubhāv etau dṛḍhau pakṣau dṛśyete puruṣān prati
  3 ekasminn eva jāyete kule klība mahārathau
      phalāphalavatī śākhe yathaikasmin vanaspatau
  4 nābhyasūyāmi te vākyaṃ bruvato lāṅgaladhvaja
      ye tu śṛṇvanti te vākyaṃ tān asūyāmi mādhava
  5 kathaṃ hi dharmarājasya doṣam alpam api bruvan
      labhate pariṣanmadhye vyāhartum akutobhayaḥ
  6 samāhūya mahātmānaṃ jitavanto 'kṣakovidāḥ
      anakṣajñaṃ yathāśraddhaṃ teṣu dharmajayaḥ kutaḥ
  7 yadi kuntīsutaṃ gehe krīḍantaṃ bhrātṛbhiḥ saha
      abhigamya jayeyus te tat teṣāṃ dharmato bhavet
  8 samāhūya tu rājānaṃ kṣatradharmarataṃ sadā
      nikṛtyā jitavantas te kiṃ nu teṣāṃ paraṃ śubham
  9 kathaṃ praṇipatec cāyam iha kṛtvā paṇaṃ param
      vanavāsād vimuktas tu prāptaḥ paitāmahaṃ padam
  10 yady ayaṃ paravittāni kāmayeta yudhiṣṭhiraḥ
     evam apy ayam atyantaṃ parān nārhati yācitum
 11 kathaṃ ca dharmayuktās te na ca rājyaṃ jihīrṣavaḥ
     nivṛttavāsān kaunteyān ya āhur viditā iti
 12 anunītā hi bhīṣmeṇa droṇena ca mahātmanā
     na vyavasyanti pāṇḍūnāṃ pradātuṃ paitṛkaṃ vasu
 13 ahaṃ tu tāñ śatair bāṇair anunīya raṇe balāt
     pādayoḥ pātayiṣyāmi kaunteyasya mahātmanaḥ
 14 atha te na vyavasyanti praṇipātāya dhīmataḥ
     gamiṣyanti sahāmātyā yamasya sadanaṃ prati
 15 na hi te yuyudhānasya saṃrabdhasya yuyutsataḥ
     vegaṃ samarthāḥ saṃsoḍhuṃ vajrasyeva mahīdharāḥ
 16 ko hi gāṇḍīvadhanvānaṃ kaś ca cakrāyudhaṃ yudhi
     māṃ cāpi viṣahet ko nu kaś ca bhīmaṃ durāsadam
 17 yamau ca dṛḍhadhanvānau yama kalpau mahādyutī
     ko jijīviṣur āsīded dhṛṣṭadyumnaṃ ca pārṣatam
 18 pañcemān pāṇḍaveyāṃś ca draupadyāḥ kīrtivardhanān
     samapramāṇān pāṇḍūnāṃ samavīryān madotkaṭān
 19 saubhadraṃ ca maheṣvāsam amarair api duḥsaham
     gada pradyumna sāmbāṃś ca kālavajrānalopamān
 20 te vayaṃ dhṛtarāṣṭrasya putraṃ śakuninā saha
     karṇena ca nihatyājāv abhiṣekṣyāma pāṇḍavam
 21 nādharmo vidyate kaś cic chatrūn hatvātatāyinaḥ
     adharmyam ayaśasyaṃ ca śātravāṇāṃ prayācanam
 22 hṛdgatas tasya yaḥ kāmas taṃ kurudhvam atandritāḥ
     nisṛṣṭaṃ dhṛtarāṣṭreṇa rājyaṃ prāpnotu pāṇḍavaḥ
 23 adya pāṇḍusuto rājyaṃ labhatāṃ vā yudhiṣṭhiraḥ
     nihatā vāraṇe sarve svapsyanti vasudhātale

SECTION III

"Satyaki said, 'Even as a man's heart is, so doth he speak! Thou art speaking in strict conformity with the nature of thy heart. There are brave men, and likewise those that are cowards. Men may be divided into these two well defined classes. As upon a single large tree there may be two boughs one of which beareth fruits while the other doth not, so from the self-same line of progenitors may spring persons that are imbecile as well as those that are endowed with great strength O thou bearing the sign of a plough on thy banner, I do not, in sooth, condemn the words thou hast spoken, but I simply condemn those, O son of Madhu, who are listening to thy words! How, indeed, can he, who unblushingly dares attach even the slightest blame in the virtuous king Yudhishthira be permitted to speak at all in the midst of the assembly? Persons clever in the game of dice challenged the magnanimous Yudhishthira unskilled as he is in play, and confiding in them he was defeated! Can such persons be said to have virtuously won the game? If they had come to Yudhishthira while playing in this house with his brothers and defeated him there, then what they would have won would have been righteously won. But they challenged Yudhishthira who was bound in conscience to follow the rules observed by the military caste, and they won by a trick. What is there in this conduct of theirs that is righteous? And how can this Yudhishthira here, having performed to the utmost the stipulations entered into by way of stakes in the play, freed from the promise of a sojourn in the forest, and therefore entitled to his ancestral throne, humble himself? Even if Yudhishthira coveted other people's possessions, still it would not behove him to beg! How can they be said to be righteous and not intent on usurping the throne when, although the Pandavas have lived out their sojourn of concealment unrecognised, they still say that the latter had been recognised? They were besought by Bhishma and the magnanimous Drona, but they would not yet consent to give back to the Pandavas the throne that belongeth to them by right of birth. The means with which I would beseech them would be sharp arrows. I shall fight and with a strong hand force them to prostrate themselves at the feet of the illustrious son of Kunti. If, however, they do not bow at the feet of the wise Yudhishthira, then they and their partisans must go to the regions of Yama. When Yuyudhana (myself) is enraged and resolved to fight, they, to be sure, are unequal to withstand his impetus, as mountains are unable to resist that of the thunderbolt. Who can withstand Arjuna in fight, or him who hath the discus for his

p. 5

weapon in battle, or myself as well? Who can withstand the unapproachable Bhima? And who, having regard for his life, would come near the twin brothers who firmly grasp their bows and resemble the death-dealing Yama in intelligence? Who would approach Dhrishtadyumna, the son of Drupada, or these five sons of the Pandavas who have added lustre to Draupadi's name, rivalling their fathers in valour, equal to them in every respect and full of martial pride, or him of the powerful bow, Subhadra's son, irresistible by even the gods themselves; or Gada, or Pradyumna, or Samva, resembling Yama or the thunderbolt or fire? We shall slay Dhritarashtra's son and Sakuni and Karna in battle, and place the Pandava on the throne. There is no sin in slaying them that are bent on slaying us: but to be a beggar before foes is both impious and infamous. I ask you to be diligent in doing that which is heartily desired by Yudhishthira. Let Pandu's son get back the kingdom resigned by Dhritarashtra! Either Yudhishthira should get back his kingdom this very day or all our enemies shall lie down on the earth slain by me!'

Book 5
Chapter 4

  1 [drupada]
      evam etan mahābāho bhaviṣyati na saṃśayaḥ
      na hi duryodhano rājyaṃ madhureṇa pradāsyati
  2 anuvartsyati taṃ cāpi dhṛtarāṣṭraḥ sutapriyaḥ
      bhīṣmadroṇau ca kārpaṇyān maurkhyād rādheya saubalau
  3 baladevasya vākyaṃ tu mama jñāne na yujyate
      etad dhi puruṣeṇāgre kāryaṃ sunayam icchatā
  4 na tu vācyo mṛdu vaco dhārtarāṣṭraḥ kathaṃ cana
      na hi mārdavasādhyo 'sau pāpabuddhir mato mama
  5 gardabhe mārdavaṃ kuryād goṣu tīkṣṇaṃ samācaret
      mṛdu duryodhane vākyaṃ yo brūyāt pāpacetasi
  6 mṛdu vai manyate pāpo bhāṣya māṇam aśaktijam
      jitam arthaṃ vijānīyād abudho mārdave sati
  7 etac caiva kariṣyāmo yatnaś ca kriyatām iha
      prasthāpayāma mitrebhyo balāny udyojayantu naḥ
  8 śalyasya dhṛṣṭaketoś ca jayatsenasya cābhibhoḥ
      kekayānāṃ ca sarveṣāṃ dūtā gacchantu śīghragāḥ
  9 sa tu duryodhano nūnaṃ preṣayiṣyati sarvaśaḥ
      pūrvābhipannāḥ santaś ca bhajante pūrvacodakam
  10 tat tvaradhvaṃ narendrāṇāṃ pūrvam eva pracodane
     mahad dhi kāryaṃ voḍhavyam iti me vartate matiḥ
 11 śalyasya preṣyatāṃ śīghraṃ ye ca tasyānugā nṛpāḥ
     bhagadattāya rājñe ca pūrvasāgaravāsine
 12 amitaujase tathogrāya hārdikyāyāhukāya ca
     dīrghaprajñāya mallāya rocamānāya cābhibho
 13 ānīyatāṃ bṛhantaś ca senā binduś ca pārthivaḥ
     pāpajit prativindhyaś ca citravarmā suvāstukaḥ
 14 bāhlīko muñja keśaś ca caidyādhipatir eva ca
     supārśvaś ca subāhuś ca pauravaś ca mahārathaḥ
 15 śakānāṃ pahlavānāṃ ca daradānāṃ ca ye nṛpāḥ
     kāmbojā ṛṣikā ye ca paścimānūpakāś ca ye
 16 jayasenaś ca kāśyaś ca tathā pañcanadā nṛpāḥ
     krātha putraś ca durdharṣaḥ pārvatīyāś ca ye nṛpāḥ
 17 jānakiś ca suśarmā ca maṇimān pautimatsyakaḥ
     pāṃsurāṣṭrādhipaś caiva dhṛṣṭaketuś ca vīryavān
 18 auḍraś ca daṇḍadhāraś ca bṛhatsenaś ca vīryavān
     aparājito niṣādaś ca śreṇimān vasumān api
 19 bṛhadbalo mahaujāś ca bāhuḥ parapuraṃjayaḥ
     samudraseno rājā ca saha putreṇa vīryavān
 20 adāriś ca nadījaś ca karṇa vṛṣṭaś ca pārthivaḥ
     samarthaś ca suvīraś ca mārjāraḥ kanyakas tathā
 21 mahāvīraś ca kadruś ca nikaras tumulaḥ krathaḥ
     nīlaś ca vīradharmā ca bhūmipālaś ca vīryavān
 22 durjayo dantavaktraś ca rukmī ca janamejayaḥ
     āṣāḍho vāyuvegaś ca pūrvapālī ca pārthivaḥ
 23 bhūri tejā devakaś ca ekalavyasya cātmajaḥ
     kārūṣakāś ca rājānaḥ kṣemadhūrtiś ca vīryavān
 24 udbhavaḥ kṣemakaś caiva vāṭadhānaś ca pārthivaḥ
     śrutāyuś ca dṛḍhāyuś ca śālva putraś ca vīryavān
 25 kumāraś ca kaliṅgānām īśvaro yuddhadurmadaḥ
     eteṣāṃ preṣyatāṃ śīghram etad dhi mama rocate
 26 ayaṃ ca brāhmaṇaḥ śīghraṃ mama rājan purohitaḥ
     preṣyatāṃ dhṛtarāṣṭrāya vākyam asmin samarpyatām
 27 yathā duryodhano vācyo yathā śāṃtanavo nṛpaḥ
     dhṛtarāṣṭro yathā vācyo droṇaś ca viduṣāṃ varaḥ

SECTION IV

"Drupada said, 'O mighty-armed one, it will, without doubt, be even as thou hast said! Never will Duryodhana give up the kingdom by peaceful means, and Dhritarashtra, who dotes on his son, will follow him in his wish. And so will Bhishma and Drona from imbecility, and Karna and Sakuni from folly. The words of Valadeva command themselves to my judgment; the course pointed out by him should, indeed, be followed by a man who desires peaceful settlement. But Duryodhana should never be addressed in mild words. Vicious by nature, he, I believe cannot be brought to reason by mildness. In respect of an ass, mildness is in place; but in respect of animals of the bovine species, severity should be resorted to. If any one were to speak mild words to Duryodhana, vicious by nature that wicked wight would consider the speaker to be an imbecile person. If a mild course is adopted towards him, the fool will think that he has won. Let us do even this, let us make preparations; let us send word to our friends that they may collect an army for us. Let speedy messengers go to Salya, and Dhrishtaketu, and Jayatsena, and the prince of the Kekayas. Duryodhana also, on his part, will send word to all the kings, Rightminded persons, however, respond to the request of those that first beseech them. Therefore, I ask you to make haste in first preferring your suit to these rulers of men. Meseems that a great undertaking is awaiting us. Quickly send word to Salya, and to the kings under him, and to king Bhagadatta of immeasurable valour residing on the eastern sea-coast, and to fierce Hardikya, and Ahuka,

p. 6

and the king of the Mallas of powerful understanding, and Rochamana. Let Vrihanta be summoned and king Senavindu, and Vahlika and Mudjakesa and the ruler of the Chedis, and Suparsva, Suvahu; and that great hero, Paurava; and also the kings of the Sakas, the Pahlavas, and the Daradas, and Surari, and Nadija, and king Karnavest, and Nila, and the valiant king Viradharman; and Durjaya, and Dantavakra, and Rukmi, and Janamejaya; and Ashada and Vayuvega, and king Purvapali; and Bhuritejas, and Devaka, and Ekalaya with his sons; and also the kings of the Krausha race, and the valiant Kshemamurti, and the kings of the Kamboja and the Richika tribes, and of the western sea-coast; and Jayatsena and the king of Kashi, and the rulers of the land of the five rivers, and the proud son of Kratha, and the rulers of the mountain regions, and Janaki, and Susarman and Maniman, and Potimatsyaka, and the valiant Dhrishtaketu, and the ruler of the kingdom of Pansu; and Paundra, and Dandadhara, and the brave Vrihatsena; and Aparajita, and Nishada and Srenimat and Vasumat; and Vrihadvala of great strength, and Vahu the conqueror of hostile cities; and the warlike king Samudrasena with his son; and Uddhava, and Kshemaka and king Vatadhana; and Srutayus, and Dridhayus, and the gallant son of Salwa; and the king of the Kalingas, and Kumara, unconquerable in battle. Speedily send word to these. This is what recommends itself to me. And let this my priest, learned Brahmana, be sent, O king, to Dhritarashtra. Tell him the words he is to say and what Duryodhana should be told; and how Bhishma is to be addressed, and how Drona, that best of car-warriors!"

Book 5
Chapter 5

 1 [vāsu]
      upapannam idaṃ vākyaṃ somakānāṃ dhuraṃ dhure
      arthasiddhi karaṃ rājñaḥ pāṇḍavasya mahaujasaḥ
  2 etac ca pūrvakāryaṃ naḥ sunītam abhikāṅkṣatām
      anyathā hy ācaran karma puruṣaḥ syāt subāliśaḥ
  3 kiṃ tu saṃbandhakaṃ tulyam asmākaṃ kuru pāṇḍuṣu
      yatheṣṭaṃ vartamāneṣu pāṇḍaveṣu ca teṣu ca
  4 te vivāhārtham ānītā vayaṃ sarve yathā bhavān
      kṛte vivāhe muditā gamiṣyāmo gṛhān prati
  5 bhavān vṛddhatamo rājñāṃ vayasā ca śrutena ca
      śiṣyavat te vayaṃ sarve bhavāmeha na saṃśayaḥ
  6 bhavantaṃ dhṛtarāṣṭraś ca satataṃ bahu manyate
      ācāryayoḥ sakhā cāsi droṇasya ca kṛpasya ca
  7 sa bhavān preṣayatv adya pāṇḍavārtha karaṃ vacaḥ
      sarveṣāṃ niścitaṃ tan naḥ preṣayiṣyati yad bhavān
  8 yadi tāvac chamaṃ kuryān nyāyena kurupuṃgavaḥ
      na bhavet kuru pāṇḍūnāṃ saubhrātreṇa mahān kṣayaḥ
  9 atha darpānvito mohān na kuryād dhṛtarāṣṭrajaḥ
      anyeṣāṃ preṣayitvāc ca paścād asmān samāhvayeḥ
  10 tato duryodhano mandaḥ sahāmātyaḥ sa bāndhavaḥ
     niṣṭām āpatsyate mūḍhaḥ kruddhe gāṇḍīvadhanvani
 11 [v]
     tataḥ satkṛtya vārṣṇeyaṃ virāṭaḥ pṛthivīpatiḥ
     gṛhān prasthāpayām āsa sagaṇaṃ saha bāndhavam
 12 dvārakāṃ tu gate kṛṣṇe yudhiṣṭhirapurogamāḥ
     cakruḥ sāṃgrāmikaṃ sarvaṃ virāṭaś ca mahīpatiḥ
 13 tataḥ saṃpreṣayām āsa virāṭaḥ saha bāndhavaiḥ
     sarveṣāṃ bhūmipālānāṃ druvapaś ca mahīpatiḥ
 14 vacanāt kuru siṃhānāṃ matsyapāñcālayoś ca te
     samājagmur mahīpālāḥ saṃprahṛṣṭā mahābalāḥ
 15 tac chrutvā pāṇḍuputrāṇāṃ samāgacchan mahad balam
     dhṛtarāṣṭra sutaś cāpi samāninye mahīpatīn
 16 samākulā mahī rājan kurupāṇḍavakāraṇāt
     tadā samabhavat kṛtsnā saṃprayāṇe mahīkṣitām
 17 balāni teṣāṃ vīrāṇām āgacchanti tatas tataḥ
     cālayantīva gāṃ devīṃ sa parvata vanām imām
 18 tataḥ prajñā vayovṛddhaṃ pāñcālyaḥ svapurohitam
     kurubhyaḥ preṣayām āsa yudhiṣṭhira mate tadā

SECTION V

"Krishna said, 'These worlds are worthy of the chief of the Somaka tribe, and are calculated to promote the interests of Pandu's son of immeasurable strength. As we are desirous of adopting a politic course, this is, no doubt, our first duty; a man acting otherwise would be a great fool. But our relationship to both the Kurus and the Pandus is equal, howsoever these two parties may behave with each other. Both you and we have been invited here on the occasion of a marriage. The marriage having now been celebrated, let us go home well-pleased. You are the foremost of kings, both in years and learning; and here we all, no doubt are as if your pupils. Dhritarashtra has always entertained a great respect for you; and you are also a friend of the preceptors Drona and Kripa. I, therefore, ask you to send a message (to the Kurus) in the interests of the Pandavas. We all resolve even upon this that you should send a message unto them. If that chief of the Kuru race should make peace on equitable terms, then the brotherly feelings between the Kuras and

p. 7

the Pandus will sustain no injury. If on the other hand, the son of Dhritarashtra should wax haughty and from folly refuse to make peace, then, having summoned others, summon us too. The holder of Gadiva then will be fired with wrath and the dull-headed and wicked Duryodhana, with his partisans and friends, will meet his fate.'

"Vaisampayana said, 'King Virata, then having honoured Krishna, sent him home with his followers and relatives. And after Krishna had set out for Dwaraka, Yudhishthira and his followers, with king Virata, began to make preparations for war. And Virata and his relatives sent word to all the monarchs, and king Drupada also did the same. And at the request of those lions of the Kuru race, as also of the two kings of the Matsyas and the Panchalas, many lords of the earth possessed of great strength, came to the place with cheerful hearts. And when the sons of Dhritarashtra heard that the Pandavas had collected a large army, they also assembled many rulers of the earth. And, O king, at that time the whole land became thronged with the rulers of the earth who were marching to espouse the cause of either the Kurus or the Pandavas. And the land was full of military bands composed of four kinds of forces. And from all sides the forces began to pour in. And the goddess Earth with her mountains and forests seemed to tremble beneath their tread. And the king of the Panchalas, having consulted the wishes of Yudhishthira, despatched to the Kurus his own priest, who was old both in years and understanding.'

Book 5
Chapter 6

 1 [drupada]
      bhūtānāṃ prāṇinaḥ śreṣṭhāḥ prāṇināṃ buddhijīvinaḥ
      buddhimatsu narāḥ śreṣṭhā narāṇāṃ tu dvijātayaḥ
  2 dvijeṣu vaidyāḥ śreyāṃso vaidyeṣu kṛtabuddhayaḥ
      sa bhavān kṛtabuddhīnāṃ pradhāna iti me matiḥ
  3 kulena ca viśiṣṭo 'si vayasā ca śrutena ca
      prajñayānavamaś cāsi śukreṇāṅgirasena ca
  4 viditaṃ cāpi te sarvaṃ yathāvṛtthaḥ sa kauravaḥ
      pāṇḍavaś ca yathāvṛttaḥ kuntīputro yudhiṣṭhiraḥ
  5 dhṛtarāṣṭasya vidite vañcitāḥ pāṇḍavāḥ paraiḥ
      vidureṇānunīto 'pi putram evānuvartate
  6 śakunir buddhipūrvaṃ hi kuntīputraṃ samāhvayat
      anakṣajñaṃ matākṣaḥ san kṣatravṛtte sthitaṃ śucim
  7 te tathā vañcayitvā tu dharmaputraṃ yudhiṣṭhiram
      na kasyāṃ cid avasthāyāṃ rājyaṃ dāsyanti vai svayam
  8 bhavāṃs tu dharmasaṃyuktaṃ dhṛtarāṣṭraṃ bruvan vacaḥ
      manāṃsi tasya yodhānāṃ dhruvam āvartayiṣyati
  9 viduraś cāpi tad vākyaṃ sādhayiṣyati tāvakam
      bhīṣmadroṇakṛpāṇāṃ ca bhedyaṃ saṃjanayiṣyati
  10 amātyeṣu ca bhinneṣu yodheṣu vimukheṣu ca
     punar ekāgrakaraṇaṃ teṣāṃ karma bhaviṣyati
 11 etasminn antare pārthāḥ sukham ekāgrabuddhayaḥ
     senā karma kariṣyanti dravyāṇāṃ caiva saṃcayam
 12 bhidyamāneṣu ca sveṣu lambamāne ca vai tvayi
     na tathā te kariṣyanti senā karma na saṃśayaḥ
 13 etat prayojanaṃ cātra prādhānyenopalabhyate
     saṃgatyā dhṛtarāṣṭraś ca kuryād dharmyaṃ vacas tava
 14 sa bhavān dharmayuktaś ca dharmyaṃ teṣu samācaran
     kṛpāluṣu parikleśān pāṇḍavānāṃ prakīrtayan
 15 vṛddheṣu kuladharmaṃ ca bruvan pūrvair anuṣṭhitam
     vibhetsyati manāṃsy eṣām iti me nātra saṃśayaḥ
 16 na ca tebhyo bhayaṃ te 'sti brāhmaṇo hy asi vedavit
     dūta karmaṇi yuktaś ca sthaviraś ca viśeṣataḥ
 17 sa bhavān puṣyayogena muhūrtena jayena ca
     kauraveyān prayātv āśu kaunteyasyārtha siddhaye
 18 tathānuśiṣṭaḥ prayayau drupadena mahātmanā
     purodhā vṛttasaṃpanno nagaraṃ nāgasāhvayam

SECTION VI

"Drupada said, 'Of beings those that are endowed with life are superior. Of living beings those that are endowed with intelligence are superior. Of intelligent creatures men are superior. Of men the twice-born are superior. Of the twice-born, students of the Veda are superior. Of students of the Veda those of cultured understanding are superior. Of cultured men practical persons are superior. And finally, of practical men those knowing the Supreme Being are superior. You, it seems to me, are at the very top of those that are of cultured understanding. You are distinguished both for age and learning. You are equal in intellect to either Sukra or Vrihaspati, the son of Angiras. You know what kind of man the chief of the Kuru race is, and what kind of man also is Yudhishthira, the son of Kunti. It was with Dhritarashtra's knowledge that the Pandavas were-deceived by their opponents. Though instructed by Vidura he yet follows his son! Sakuni advisedly challenged Yudhishthira to a gambling match although the latter was unskilled in gambling while the former was an adept in it. Unskilled in play, Yudhishthira was guileless

p. 8

and firm in following the rules of the military order. Having thus cheated the virtuous king Yudhishthira, they will, by no means, voluntarily yield up the kingdom. If you speak words of righteousness unto Dhritarashtra, you will certainly gain the hearts of his fighting men. Vidura also will make use of those words of yours and will thus alienate the hearts of Bhishma, and Drona, and Kripa, and others. When the officers of state are alienated and fighting men are backward, the task of the enemy will be to gain back their hearts. In the meantime, the Pandavas will, with ease and with their whole hearts, address themselves in preparing the army and in collecting stores. And when the enemy's adherents are estranged, and while you are hanging about them, they will surely not be able to make adequate preparations for war. This course seems expedient in this wise. On your meeting with Dhritarashtra it is possible that Dhritarashtra may do what you say. And as you are virtuous, you must therefore act virtuously towards them. And to the compassionate, you must descant upon the various hardships that the Pandavas have endured. And you must estrange the hearts of the aged persons by discoursing upon the family usages which were followed by their forefathers. I do not entertain the slightest doubt in this matter. Nor need you be apprehensive of any danger from them, for you are a Brahmana, versed in the Vedas; and you are going thither as an ambassador, and more specially, you are an aged man. Therefore, I ask you to set out without delay towards the Kauravas with the object of promoting the interests of the Pandavas, timing your departure under the (astrological) combination called Pushya and at that part of the day called Jaya.'

"Vaisampayana continued, 'Thus instructed by the magnanimous Drupada, the virtuous priest set out for Hastinapura (the city called after the elephant). And that learned man, well-versed in the principles of the science of politics, started with a following of disciples towards the Kurus for the sake of promoting the welfare of Pandu's sons.'

Book 5
Chapter 7

 1 [v]
      gate dvāravatīṃ kṛṣṇe baladeve ca mādhave
      saha vṛṣṇyandhakaiḥ sarvair bhojaiś ca śataśas tathā
  2 sarvam āgamayām āsa pāṇḍavānāṃ viceṣṭitam
      dhṛtarāṣṭrātmajo rājā dūtaiḥ praṇihitaiś caraiḥ
  3 sa śrutvā mādhavaṃ yātaṃ sadaśvair anilopamaiḥ
      balena nātimahatā dvārakām abhyayāt purīm
  4 tam eva divasaṃ cāpi kaunteyaḥ pāṇḍunandanaḥ
      ānartanagarīṃ ramyāṃ jagāmāśu dhanaṃjayaḥ
  5 tau yātvā puruṣavyāghrau dvārakāṃ kurunandanau
      suptaṃ dadṛśatuḥ kṛṣṇaṃ śayānaṃ copajagmatuḥ
  6 tataḥ śayāne govinde praviveśa suyodhanaḥ
      ucchīrṣataś ca kṛṣṇasya niṣasāda varāsane
  7 tataḥ kirīṭī tasyānu praviveśa mahāmanāḥ
      praścārdhe ca sa kṛṣṇasya prahvo 'tiṣṭhat kṛtāñjaliḥ
  8 pratibuddhaḥ sa vārṣṇeyo dadarśāgre kirīṭinam
      sa tayoḥ svāgataṃ kṛtvā yathārthaṃ pratipūjya ca
      tad āgamanajaṃ hetuṃ papraccha madhusūdanaḥ
  9 tato duryodhanaḥ kṛṣṇam uvāca prahasann iva
      vigrahe 'smin bhavān sāhyaṃ mama dātum ihārhati
  10 samaṃ hi bhavataḥ sakhyaṃ mayi caivārjune 'pi ca
     tathā saṃbandhakaṃ tulyam asmākaṃ tvayi mādhava
 11 ahaṃ cābhigataḥ pūrvaṃ tvām adya madhusūdana
     pūrvaṃ cābhigataṃ santo bhajante pūrvasāriṇaḥ
 12 tvaṃ ca śreṣṭhatamo loke satām adya janārdana
     satataṃ saṃmataś caiva sadvṛttam anupālaya
 13 bhavān abhigataḥ pūrvam atra me nāsti saṃśayaḥ
     dṛṣṭas tu prathamaṃ rājan mayā pārtho dhanaṃjayaḥ
 14 tava pūrvābhigamanāt pūrvaṃ cāpy asya darśanāt
     sāhāyyam ubhayor eva kariṣyāmi suyodhana
 15 pravāraṇaṃ tu bālānāṃ pūrvaṃ kāryam iti śrutiḥ
     tasmāt pravāraṇaṃ pūrvam arhaḥ pārtho dhanaṃjayaḥ
 16 mat saṃhanana tulyānāṃ gopānām arbudaṃ mahat
     nārāyaṇā iti khyātāḥ sarve saṃgrāmayodhinaḥ
 17 te vā yudhi durādharṣā bhavantv ekasya sainikāḥ
     ayudhyamānaḥ saṃgrāme nyastaśastro 'ham ekataḥ
 18 ābhyām anyataraṃ pārtha yat te hṛdyataraṃ matam
     tad vṛṇītāṃ bhavān agre pravāryas tvaṃ hi dharmataḥ
 19 evam uktas tu kṛṣṇena kuntīputro dhanaṃjayaḥ
     ayudhyamānaṃ saṃgrāme varayām āsa keśavam
 20 sahasrāṇāṃ sahasraṃ tu yodhānāṃ prāpya bhārata
     kṛṣṇaṃ cāpahṛtaṃ jñātvā saṃprāpa paramāṃ mudam
 21 duryodhanas tu tat sainyaṃ sarvam ādāya pārthivaḥ
     tato 'bhyayād bhīmabalo rauhiṇeyaṃ mahābalam
 22 sarvaṃ cāgamane hetuṃ sa tasmai saṃnyavedayat
     pratyuvāca tataḥ śaurir dhārtarāṣṭram idaṃ vacaḥ
 23 viditaṃ te naravyāghra sarvaṃ bhavitum arhati
     yan mayoktaṃ virāṭasya purā vaivāhike tadā
 24 nigṛhyokto hṛṣīkeśas tvadarthaṃ kurunandana
     mayā saṃbandhakaṃ tulyam iti rājan punaḥ punaḥ
 25 na ca tad vākyam uktaṃ vai keśavaḥ pratyapadyata
     na cāham utsahe kṛṣṇaṃ vinā sthātum api kṣaṇam
 26 nāhaṃ sahāyaḥ pārthānāṃ nāpi duryodhanasya vai
     iti me niścitā buddir vāsudevam avekṣya ha
 27 jāto 'si bhārate vaṃśe sarvapārthivapūjite
     gaccha yudhyasva dharmeṇa kṣātreṇa bharatarṣabha
 28 ity evam uktaḥ sa tadā pariṣvajya halāyudham
     kṛṣṇaṃ cāpahṛtaṃ jñātvā yuddhān mene jitaṃ jayam
 29 so 'bhyayāt kṛtavarmāṇaṃ dhṛtarāṣṭra suto nṛpaḥ
     kṛtavarmā dadau tasya senām akṣauhiṇīṃ tadā
 30 sa tena sarvasainyena bhīmena kurunandanaḥ
     vṛtaḥ pratiyayau hṛṣṭaḥ suhṛdaḥ saṃpraharṣayan
 31 gate duryodhane kṛṣṇaḥ kirīṭinam athābravīt
     ayudhyamānaḥ kāṃ buddhim āsthāyāhaṃ tvayā vṛtaḥ
 32 bhavān samarthas tān sarvān nihantuṃ nātra saṃśayaḥ
     nihantum aham apy ekaḥ samarthaḥ puruṣottama
 33 bhavāṃs tu kīrtimāṁl loke tad yaśas tvāṃ gamiṣyati
     yaśasā cāham apy arthī tasmād asi mayā vṛtaḥ
 34 sārathyaṃ tu tvayā kāryam iti me mānasaṃ sadā
     cirarātrepsitaṃ kāmaṃ tad bhavān kartum arhati
 35 upapannam idaṃ pārtha yat spardhethā mayā saha
     sārathyaṃ te kariṣyāmi kāmaḥ saṃpadyatāṃ tava
 36 evaṃ pramuditaḥ pārthaḥ kṛṣṇena sahitas tadā
     vṛto dāśārha pravaraiḥ punar āyād yudhiṣṭhiram

SECTION VII

"Vaisampayana said, 'Having despatched the priest to the city called after the elephant they sent messengers to the kings of various countries. And having sent messengers to other places, the Kuru hero Dhananjaya, that bull among men and son of Kunti, himself set out for Dwaraka. And after Krishna and Valadeva, the descendants of Madhu, had both departed for Dwaraka with all the Vrishnis, the Andhakas and the Bhojas, by hundreds, the royal son of Dhritarashtra had, by sending secret emissaries, furnished himself with information of all the doings of

p. 9

the Pandavas. And learning that Krishna was on his way, the prince went to the city of Dwaraka by means of fine horses possessing the speed of the wind, and taking with him a small number of troops. And on that very day the son of Kunti and Pandu, Dhananjaya, also speedily arrived at the beautiful city of the Anarta land. And the two scions of the Kuru race, those tigers among men, on arriving there saw that Krishna was asleep, and drew near him as he lay down. And as Krishna was sleeping, Duryodhana entered the room, and sat down on a fine seat at the head of the bed. And after him entered that wearer of the diadem the magnanimous Arjuna. And stood at the back of the bed, bowing and joining his hands. And when the descendant of Vrishni, Krishna awoke, he first cast his eyes on Arjuna. And having asked them as to the safety of their journey, and having fitly bestowed his greetings upon them, the slayer of Madhu questioned them as to the occasion of their visit. Then Duryodhana addressed Krishna, with a cheerful countenance, saying, It behoveth you to lend me your help in the impending war. Arjuna and myself are both equally your friends. And, O descendant of Madhu, you also bear the same relationship to both of us. And today, O slayer of Madhu, I have been the first to come to you. Right-minded persons take up the cause of him who comes first to them. This is how the ancients acted. And, O Krishna, you stand at the very top of all right-minded persons in the world, and are always respected. I ask you to follow the rule of conduct observed by rightminded men.' Thereat Krishna replied, 'That you have come first, O king, I do not in the least doubt. But, O king, the son of Kunti, Dhananjaya, has been first beheld by me. On account of your first arrival, and on account of my having beheld Arjuna first, I shall, no doubt, lend my assistance, O Suyodhana, to both. But it is said that those who are junior in years should have the first choice. Therefore, Dhananjaya, the son of Kunti, is entitled to first choice. There is a large body of cowherds numbering ten crores, rivalling me in strength and known as the Narayanas, all of whom are able to fight in the thick of battle. These soldiers, irresistible in battle, shall be sent to one of you and I alone, resolved not to fight on the field, and laying down my arms, will go to the other. You may, O son of Kunti, first select whichever of these two commends itself to you. For, according to law, you have the right to the first choice.'

"Vaisampayana continued, 'Thus addressed by Krishna, Dhananjaya the son of Kunti selected Kesava who was not to fight on the battle-field, even Narayana himself, the slayer of foes, increate, born among men at his own will,--the foremost of all Kshatriyas and above all the gods and the Danavas. And Duryodhana selected for himself that entire army (composed of the Narayanas). And, O descendant of Bharata, having obtained those troops numbering thousands upon thousands, he was exceedingly delighted, although he knew that Krishna was not on his side. And having secured that army possessed of terrible prowess,

p. 10

[paragraph continues] Duryodhana went to the son of Rohini of great strength, and explained to him, the object of his visit. The descendant of Sura in reply addressed the following words to Dhritarashtra's son, 'Thou shouldst remember, O tiger among men, all that I said at the marriage ceremony celebrated by Vitrata. O thou delighter of the race of Kuru, for thy sake I then contradicted Krishna and spoke against his opinions. And again and again I alluded to the equality of our relationship to both the parties. But Krishna did not adopt the views I then expressed; nor can I separate myself from Krishna for even a single moment. And seeing that I cannot act against Krishna even this is resolution formed by me, viz., that I will fight neither for Kunti's sons nor for you. And, O bull of the Bharatas, born as thou art in Bharata's race that is honoured by all the kings, go and fight in accordance with the rules of propriety.'

"Vaisampayana continued, 'Thus addressed, Duryodhana embraced that hero wielding a plough for his weapon of battle, and although knowing that Krishna had been taken away from his side, he yet regarded Arjuna as already vanquished. And the royal son of Dhritarashtra then went to Kritavarman. And Kritavarman gave him a body of troops numbering an Akshauhini. And surrounded by that military host, terrible to behold, the Kaurava marched forth delighting his friends. And after Duryodhana had departed, Krishna, the Creator of the world, clad in yellow attire, addressed Kiritin, saying, 'For what reason is it that you have selected me who will not fight at all?'

"Thereupon Arjuna answered, 'I question not that you are able to slay them all. I also am alone capable of slaying them, O best of men. But you are an illustrious person in the world; and this renown will accompany you. I also am a suitor for fame; therefore, you have been selected by me. It hath been always my desire to have you for driving my car. I, therefore, ask you to fulfil my desire cherished for a long time.'

"Vasudeva's son thereupon said, It beseems thee well, O Kunti's son, that thou measurest thyself with me. I will act as thy charioteer; let thy wish be fulfilled.'

"Vaisampayana continued, 'Then with a glad heart, Kunti's son, accompanied by Krishna as well as by the flower of the Dasarha race, came back to Yudhishthira.'

Book 5
Chapter 8

 1 [v]
      śalyaḥ śrutvā tu dūtānāṃ sainyena mahatā vṛtaḥ
      abhyayāt pāṇḍavān rājan saha putrair mahārathaiḥ
  2 tasya senāniveśo 'bhūd adhyardham iva yojanam
      tathā hi bahulāṃ senāṃ sa bibharti nararṣabhaḥ
  3 vicitrakavacāḥ śūrā vicitradhvajakārmukāḥ
      vicitrābharaṇāḥ sarve vicitrarathavāhanāḥ
  4 svadeśaveṣābharaṇā vīrāḥ śatasahasraśaḥ
      tasya senā praṇetāro babhūvuḥ kṣatriyarṣabhāḥ
  5 vyathayann iva bhūtāni kampayann iva medinīm
      śanair viśrāmayan senāṃ sa yayau yena pāṇḍavaḥ
  6 tato duryodhanaḥ śrutvā mahāsenaṃ mahāratham
      upāyāntam abhidrutya svayam ānarca bhārata
  7 kārayām āsa pūjārthaṃ tasya duryodhanaḥ sabhāḥ
      ramaṇīyeṣu deśeṣu ratnacitrāḥ svalaṃkṛtāḥ
  8 sa tāḥ sabhāḥ samāsādya pūjyamāno yathāmaraḥ
      duryodhanasya sacivair deśe deśe yathārhataḥ
      ājagāma sabhām anyāṃ devāvasatha varcasam
  9 sa tatra viṣayair yuktaḥ kalyāṇair atimānuṣaiḥ
      mene 'bhyadhikam ātmānam avamene puraṃdaram
  10 papraccha sa tataḥ preṣyān prahṛṣṭaḥ kṣatriyarṣabhaḥ
     yudhiṣṭhirasya puruṣāḥ ke nu cakruḥ sabhā imāḥ
     ānīyantāṃ sabhā kārāḥ pradeyārhā hi me matāḥ
 11 gūḍho duryodhanas tatra darśayām āsa mātulam
     taṃ dṛṣṭvā madrarājas tu jñātvā yatnaṃ ca tasya tam
     pariṣvajyābravīt prīta iṣṭo 'rtho gṛhyatām iti
 12 satyavāg bhava kalyāṇa varo vai mama dīyatām
     sarvasenā praṇetā me bhavān bhavitum arhati
 13 kṛtam ity abravīc chalyaḥ kim anyat kriyatām iti
     kṛtam ity eva gāndhāriḥ pratyuvāca punaḥ punaḥ
 14 sa tathā śalyam āmantrya punar āyāt svakaṃ puram
     śalyo jagāma kaunteyān ākhyātuṃ karma tasya tat
 15 upaplavyaṃ sa gatvā tu skandhāvāraṃ praviśya ca
     pāṇḍavān atha tān sarvāñ śalyas tatra dadarśa ha
 16 sametya tu mahābāhuḥ śalyaḥ pāṇḍusutais tadā
     pādyam arghyaṃ ca gāṃ caiva pratyagṛhṇād yathāvidhi
 17 tataḥ kuśalapūrvaṃ sa madrarājo 'risūdanaḥ
     prītyā paramayā yuktaḥ samāśliṣya yudhiṣṭhiram
 18 tathā bhīmārjunau hṛṣṭau svasrīyau ca yamāv ubhau
     āsane copaviṣṭas tu śalyaḥ pārtham uvāca ha
 19 kuśalaṃ rājaśārdūla kac cit te kurunandana
     araṇyavāsād diṣṭyāsi vimukto jayatāṃ vara
 20 suduṣkaraṃ kṛtaṃ rājan nirjane vasatā vane
     bhrātṛbhiḥ saha rājendra kṛṣṇayā cānayā saha
 21 ajñātavāsaṃ ghoraṃ ca vasatā duṣkaraṃ kṛtam
     duḥkham eva kutaḥ saukhyaṃ rājyabhraṣṭasya bhārata
 22 duḥkhasyaitasya mahato dhārtarāṣṭra kṛtasya vai
     avāpsyasi sukhaṃ rājan hatvā śatrūn paraṃtapa
 23 viditaṃ te mahārāja lokatattvaṃ narādhipa
     tasmāl lobhakṛtaṃ kiṃ cit tava tāta na vidyate
 24 tato 'syākathayad rājā duyodhana samāgamam
     tac ca śuśrūṣitaṃ sarvaṃ varadānaṃ ca bhārata
 25 sukṛtaṃ te kṛtaṃ rājan prahṛṣṭenāntarātmanā
     duryodhanasya yad vīra tvayā vācā pratiśrutam
     ekaṃ tv icchāmi bhadraṃ te kriyamāṇaṃ mahīpate
 26 bhavān iha mahārāja vāsudeva samo yudhi
     karṇārjunābhyāṃ saṃprāpte dvairathe rājasattama
     karṇasya bhavatā kāryaṃ sārathyaṃ nātra saṃśayaḥ
 27 tatra pālyo 'rjuno rājan yadi matpriyam icchasi
     tejovadhaś ca te kāryaḥ sauter asmaj jayā vahaḥ
     akartavyam api hy etat kartum arhasi mātula
 28 śṛṇu pāṇḍava bhadraṃ te yad bravīṣi durātmanaḥ
     tejovadhanimittaṃ māṃ sūtaputrasya saṃyuge
 29 ahaṃ tasya bhaviṣyāmi saṃgrāme sārathir dhruvam
     vāsudevena hi samaṃ nityaṃ māṃ sa hi manyate
 30 tasyāhaṃ kuruśārdūla pratīpam ahitaṃ vacaḥ
     dhruvaṃ saṃkathayiṣyāmi yoddhukāmasya saṃyuge
 31 yathā sa hṛtadarpaś ca hṛtatejāś ca pāṇḍava
     bhaviṣyati sukhaṃ hantuṃ satyam etad bravīmi te
 32 evam etat kariṣyāmi yathā tāta tvam āttha mām
     yac cānyad api śakṣyāmi tat kariṣyāmi te priyam
 33 yac ca duḥkhaṃ tvayā prāptaṃ dyūte vai kṛṣṇayā saha
     paruṣāṇi ca vākyāni sūtaputra kṛtāni vai
 34 jaṭāsurāt parikleśaḥ kīcakāc ca mahādyute
     draupadyādhigataṃ sarvaṃ damayantyā yathāśubham
 35 sarvaṃ duḥkham idaṃ vīra sukhodarkaṃ bhaviṣyati
     nātra manyus tvayā kāryo vidhir hi balavattaraḥ
 36 duḥkhāni hi mahātmānaḥ prāpnuvanti yudhiṣṭhira
     devair api hi duḥkhāni prāptāni jagatīpate
 37 indreṇa śrūyate rājan sabhāryeṇa mahātmanā
     anubhūtaṃ mahad duḥkhaṃ devarājena bhārata

SECTION VIII

"Vaisampayana said, 'O king, having learnt the news from the messengers, Salya, accompanied by a large body of troops and by his sons, all of whom were mighty in battle, was coming to the Pandavas. His encampment covered an area of one and a half yojana, so large was the

p. 11

force owned by that best of men. He was the master, O king, of an Akshauhini and had great prowess and valour. And there were in his army heroes bearing armour of various colours, with diverse kinds of banners and bows and ornaments and cars and animals, all wearing excellent garlands, and various robes and ornaments. And hundreds and thousands of foremost of Kshatriyas were the leaders of his troops, dressed and decorated in the manner of their native land. And he proceeded by slow marches, giving rest to his troops, towards the place where the Pandava was. And the creatures of the earth felt oppressed and the earth trembled under the tread of his troops. And king Duryodhana, hearing that magnanimous and mighty hero was on his way, hastened towards him and paid him honours, O best of the Bharata race and caused finely decorated places of entertainment to be constructed at different spots for his reception, on beautiful sites, and whither many artists were directed to entertain the guests. And those pavilions contained garlands and meat and the choicest viands and drinks, and wells of various forms, capable of refreshing the heart, and tanks of various forms, and edibles, and roomy apartments. And arriving at those pavilions, and waited upon like a very god by the servants of Duryodhana located at different spots, Salya reached another house of entertainment resplendent as a retreat of the celestials. And there, greeted with choice creature-comforts fit for beings superior to man, he deemed himself superior even to the lord himself of the gods and thought meanly of Indra as compared with himself. And that foremost of Kshatriyas, well-pleased, asked the servants, saying, 'Where are those men of Yudhishthira, who have prepared these places of refreshment? Let those men who made these be brought to me. I deem them worthy of being rewarded by me. I must reward them, let it so please the son of Kunti!' The servants, surprised, submitted the whole matter to Duryodhana. And when Salya was exceedingly pleased and ready to grant even his life, Duryodhana, who had remained concealed, came forward and showed himself to his maternal uncle. And the kind of the Madras saw him and understood that it was Duryodhana who had taken all the trouble to receive him. And Salya embraced Duryodhana and said, 'Accept something that you may desire.'

"Duryodhana thereupon said, 'O thou auspicious one, let thy word be true, grant me a boon. I ask thee to be the leader of all my army.'

"Vaisampayana continued, 'And hearing this, Salya said, 'Be it so! What else is to be done?' And the son of Gandhari repeated again and again, 'It is done.' And Salya said, 'O Duryodhana, O best of men, go to thy own city. I shall proceed to pay a visit to Yudhishthira, the subduer of foes. O king, I shall speedily come back, O ruler of men. That best of men, Pandu's son Yudhishthira, must, by all means, be visited by me.' And bearing this Duryodhana said, 'O king, O ruler of the earth, having seen the Pandava, come speedily back. I depend entirely upon thee, O king of kings. Remember the boon that thou hast granted

p. 12

me.' And Salya answered, 'Good betide thee! I shall come speedily back. Repair to thy own city, O protector of men.' And then those two kings Salya and Duryodhana embraced each other. And having thus greeted Salya, Duryodhana came back to his own city. And Salya went to inform the sons of Kunti of that proceeding of his. And having reached Upaplavya, and entered the encampment, Salya saw there all the sons of Panda. And the mighty-armed Salya having met the sons of Panda, accepted as usual water for washing his feet, and the customary gifts of honour including a cow. And the king of the Madras, that slayer of foes, first asked them how they were, and then with great delight embraced Yudhishthira, and Bhima, and Arjuna, and the sons of his sister the two twin-brothers. And when all had sat down, Salya spoke to Yudhishthira, the son of Kunti, saying, 'O tiger among kings, O thou delighter of the race of Kuru, is it all well with thee? O best of victors, how fortunately hast thou spent the term of thy residence in the wilderness, O king, O lord of monarchs, it was an exceedingly hard task that thou hast performed by dwelling in the wilderness together with thy brothers and this noble lady here. And awfully difficult task again was that sojourn of thine,--the period of concealment,--which task also thou hast performed, O descendant of Bharata; for one pulled down from a throne it is nothing but hardship that awaits him. O king, where is there any happiness for him! O afflicter of thy foes, in compensation for all this vast misery wrought by Dhritarashtra's son, thou wilt attain to proportional happiness after having killed thy foes, O great king, O lord of men, the ways of the world are known to thee. Therefore, O my son, thou art never guided by avarice in any of thy dealings. O descendant of Bharata, do thou treat on the foot-prints of ancient saintly kings. My son, Yudhishthira, be steady in the path of liberality, and self-abnegation, and truth. And, O royal Yudhishthira, mercy and self control, and truth and universal sympathy, and everything wonderful in this world, are to be found in thee. Thou art mild, munificent, religious, and liberal, and thou regardest virtue as the highest good. O king, many are the rules of virtue that prevail amongst men, and all those are known to thee. O my son, O afflicter of foes, thou knowest in fact everything relating to this world. O king, O best of Bharata's race, how lucky it is that thou hast come out of this difficulty of thine. How lucky, O king, O foremost of monarchs, O lord, it is that I see thee, so virtuous a soul, a treasure-house of righteousness, freed with thy followers from this.'

"Vaisampayana continued, 'Then, O descendant of Bharata, the king spoke of his meeting with Duryodhana and gave a detailed account regarding that promise of his and that boon granted by himself. And Yudhishthira said, O valiant king, it has been well-done by thee that being pleased at heart thou hast plighted thy truth to Duryodhana. But good betide thee, O ruler of the earth, I ask thee to do one thing only. O king, O best of men, thou wilt have to do it solely for my sake, though it may not be proper to be done. O valiant one, hear what I submit to

p. 13

thee. O great king, thou art equal to Krishna on the field of battle. When, O best of kings, the single combat between Karna and Arjuna will take place, I have no doubt thou wilt have to drive Karna's car. On that occasion, if thou art inclined to do good to me, thou must protect Arjuna. O king, thou must likewise so act that the Suta's son Karna may be dispirited and the victory may be ours. Improper it no doubt is; but, O my uncle, for all that thou must do it. Salya said, 'Good betide thee. Listen, O son of Panda. Thou tellest me to so act that the vile son of the Suta may be dispirited in fight. To be sure, I shall be his charioteer' on the field, for he always considers me equal to Krishna. O tiger like descendant of Kuru, I shall certainly speak to him, when desirous of fighting on the field of battle, words contradictory and fraught with harm to him, so that bereft of pride and valour, he may be easily slain by his antagonist. This I tell thee truly. Asked by thee to do it, this I am determined to do, O my son. Whatever else I may be able to bring about, I shall do for thy good. Whatever troubles were suffered by thee together with Draupadi on the occasion of the game at dice, the rude inhuman words uttered by the Suta's son, the misery inflicted by the Asura Jata and by Kichaka, O illustrious one, all the miseries experienced by Draupadi, like those formerly experienced by Damayanti,--will all, O hero, end in joy. Thou shouldst not be aggrieved at this; for Destiny is all powerful in this world; and, O Yudhishthira, high-minded persons have to endure miseries of various kinds, nay, even the gods themselves, O king, have suffered misfortunes. O king, O descendant of Bharata, it is narrated that the high-minded Indra, the chief of the celestials, had to endure together with his wife very great misery, indeed.'

Book 5
Chapter 9

 1 [y]
      katham indreṇa rājendra sabhāryeṇa mahātmanā
      duḥkhaṃ prāptaṃ paraṃ ghoram etad icchāmi veditum
  2 [ṣ]
      śṛṇu rājan purāvṛttam itihāsaṃ purātanam
      sabhāryeṇa yathā prāptaṃ duḥkham idnreṇa bhārata
  3 tvaṣṭā prajāpatir hy āsīd deva śreṣṭho mahātapāḥ
      saputraṃ vai triśirasam indra drohāt kilāsṛjat
  4 aindraṃ sa prārthayat sthānaṃ viśvarūpo mahādyutiḥ
      tais tribhir vadanair ghoraiḥ sūryendu jvalanopamaiḥ
  5 vedān ekena so 'dhīte surām ekena cāpibat
      ekena ca diśaḥ sarvāḥ pibann iva nirīkṣate
  6 sa tapasvī mṛdur dānto dharme tapasi codyataḥ
      tapo 'tapyan mahat tīvraṃ suduścaram ariṃdama
  7 tasya dṛṣṭvā tapo vīryaṃ sattvaṃ cāmitatejasaḥ
      viṣādam agamac chakra indryo 'yaṃ mā bhaved iti
  8 kathaṃ sajjeta bhogeṣu na ca tapyen mahat tapaḥ
      vivardhamānas triśirāḥ sarvaṃ tribhuvanaṃ graset
  9 iti saṃcintya bahudhā buddhimān bharatarṣabha
      ājñāpayat so 'psarasas tvaṣṭṛputra pralobhane
  10 yathā sa sajjet triśirāḥ kāmabhogeṣu vai bhṛśam
     kṣipraṃ kuruta gacchadhvaṃ pralobhayata māciram
 11 śṛṅgāraveṣāḥ suśroṇyo bhāvair yuktā manoharaiḥ
     pralobhayata bhadraṃ vaḥ śamayadhvaṃ bhayaṃ mama
 12 asvasthaṃ hy ātmanātmānaṃ lakṣayāmi varāṅganāḥ
     bhayam etan mahāghoraṃ kṣipraṃ nāśayatābalāḥ
 13 tathā yatnaṃ kariṣyāmaḥ śakra tasya pralobhane
     yathā nāvāpsyasi bhayaṃ tasmād balaniṣūdana
 14 nirdahann iva cakṣurbhyāṃ yo 'sāv āste tapo nidhiḥ
     taṃ pralobhayituṃ deva gacchāmaḥ sahitā vayam
     yatiṣyāmo vaśe kartuṃ vyapanetuṃ ca te bhayam
 15 indreṇa tās tv anujñātā jagmus triśiraso 'ntikam
     tatra tā vividhair bhāvair lobhayantyo varāṅganāḥ
     nṛtyaṃ saṃdarśayantyaś ca tathaivāṅgeṣu sauṣṭhavam
 16 viceruḥ saṃpraharṣaṃ ca nābhyagacchan mahātapāḥ
     indriyāṇi vaśe kṛtvā pūrṇasāgara saṃnibhaḥ
 17 tās tu yatnaṃ paraṃ kṛtvā punaḥ śakram upasthitāḥ
     kṛtāñjalipuṭāḥ sarvā devarājam athābruvan
 18 na sa śakyaḥ sudurdharṣo dhairyāc cālayituṃ prabho
     yat te kāryaṃ mahābhāga kriyatāṃ tadanantaram
 19 saṃpūjyāpsarasaḥ śakro visṛjya ca mahāmatiḥ
     cintayām āsa tasyaiva vadhopāyaṃ mahātmanaḥ
 20 sa tūṣṇīṃ cintayan vīro devarājaḥ pratāpavān
     viniścita matir dhīmān vadhe triśiraso 'bhavat
 21 vajram asya kṣipāmy adya sa kṣipraṃ na bhaviṣyati
     śatruḥ pravṛddho nopekṣyo durbalo 'pi balīyasā
 22 śāstrabuddhyā viniścitya kṛtvā buddhiṃ vadhe dṛṭhām
     atha vaiśvānara nibhaṃ ghorarūpaṃ bhayāvaham
     mumoca vajraṃ saṃkruddhaḥ śakras triśirasaṃ prati
 23 sa papāta hatas tena vajreṇa dṛḍham āhataḥ
     parvatasyeva śikharaṃ praṇunnaṃ medinī tale
 24 taṃ tu vajrahataṃ dṛṣṭvā śayānam acalopamam
     na śarma lebhe devendro dīpitas tasya tejasā
     hato 'pi dīptatejāḥ sa jīvann iva ca dṛśyate
 25 abhitas tatra takṣāṇāṃ ghaṭamānaṃ śacīpatiḥ
     apaśyad abravīc cainaṃ sa tvaraṃ pākaśāsanaḥ
     kṣipraṃ chindhi śirāṃsy asya kuruṣva vacanaṃ mama
 26 mahāskandho bhṛśaṃ hy eṣa paraśur na tariṣyati
     kartuṃ cāhaṃ na śakṣyāmi karma sadbhir vigarhitam
 27 mā bhais tvaṃ kṣipram etad vai kuruṣva vacanaṃ mama
     matprasādād dhi te śastravarja kalpaṃ bhaviṣyati
 28 kaṃ bhavantam ahaṃ vidyāṃ ghorakarmāṇam adya vai
     etad icchāmy ahaṃ śrotuṃ tattvena kathayasva me
 29 aham indro devarājas takṣan viditam astu te
     kuruṣvaitad yathoktaṃ me takṣan mā tvaṃ vicāraya
 30 krūreṇa nāpatrapase kathaṃ śakreha karmaṇā
     ṛṣiputram imaṃ hatvā brahmahatyā bhayaṃ na te
 31 paścād dharmaṃ cariṣyāmi pāvanārthaṃ suduścaram
     śatrur eṣa mahāvīryo vajreṇa nihato mayā
 32 adyāpi cāham udvignas takṣann asmād bibhemi vai
     kṣipraṃ chindhi śirāṃsi tvaṃ kariṣye 'nugrahaṃ tava
 33 śiraḥ paśos te dāsyanti bhāgaṃ yajñeṣu mānavāḥ
     eṣa te 'nugrahas takṣan kṣipraṃ kuru mama priyam
 34 etac chrutvā tu takṣā sa mahendra vacanaṃ tadā
     śirāṃsy atha triśirasaḥ kuṭhāreṇāchinat tadā
 35 nikṛtteṣu tatas teṣu niṣkrāmaṃs triśirās tv atha
     kapiñjalās tittirāś ca kalaviṅkāś ca sarvaśaḥ
 36 yena vedān adhīte sma pibate somam eva ca
     tasmād vaktrān niviṣpetuḥ kṣipraṃ tasya kapiñjalāḥ
 37 yena sarvā diśo rājan pībann iva nirīkṣate
     tasmād vaktrād viniṣpetus tittirās tasya pāṇḍava
 38 yat surāpaṃ tu tasyāsīd vaktraṃ triśirasas tadā
     kalaviṅkā viniṣpetus tenāsya bharatarṣabha
 39 tatas teṣu nikṛtteṣu vijvaro maghavān abhūt
     jagāma tridivaṃ hṛṣṭas takṣāpi svagṛhān yayau
 40 tvaṣṭā prajāpatiḥ śrutvā śakreṇātha hataṃ sutam
     krodhasaṃraktanayana idaṃ vacanam abravīt
 41 tapyamānaṃ taponityaṃ kṣāntaṃ dāntaṃ jitendriyam
     anāparādhinam yasmāt putraṃ hiṃsitavān mama
 42 tasmāc chakra vadhārthāya vṛtram utpādayāmy aham
     lokāḥ paśyantu me vīryaṃ tapasaś ca balaṃ mahat
     sa ca paśyatu devendro durātmā pāpacetanaḥ
 43 upaspṛśya tataḥ kruddhas tapasvī sumahāyaśāḥ
     agniṃ hutvā samutpādya ghoraṃ vṛtram uvāca ha
     indraśatro vivardhasva prabhāvāt tapaso mama
 44 so 'vardhata divaṃ stabdhvā sūryavaiśvānaropamaḥ
     kiṃ karomīti covāca kālasūrya ivoditaḥ
     śakraṃ jahīti cāpy ukto jagāma tridivaṃ tataḥ
 45 tato yuddhaṃ samabhavad vṛtravāsavayos tadā
     saṃkruddhayor mahāghoraṃ prasaktaṃ kurusattama
 46 tato jagrāha devendraṃ vṛtro vīraḥ śatakratum
     apāvṛtya sa jagrāsa vṛtraḥ krodhasamanvitaḥ
 47 graste vaktreṇa śakre tu saṃbhrāntās tridaśās tadā
     asṛjaṃs te mahāsattvā jṛmbhikāṃ vṛtranāśinīm
 48 vijṛmbhamāṇasya tato vṛtrasyāsyād apāvṛtāt
     svāny aṅgāny abhisaṃkṣipya niṣkrānto balasūdanaḥ
     tataḥ prabhṛti lokeṣu jṛmbhikā prāṇisaṃśritā
 49 jahṛṣuś ca surāḥ sarve dṛṣṭvā śakraṃ viniḥsṛtam
     tataḥ pravavṛte yuddhaṃ vṛtravāsavayoḥ punaḥ
     saṃrabdhayos tadā ghoraṃ suciraṃ bharatarṣabha
 50 yadā vyavardhata raṇe vṛtro balasamanvitaḥ
     tvaṣṭus tapobalād vidvāṃs tadā śakro nyavartata
 51 nivṛtte tu tadā devā viṣādam agaman param
     sametya śakreṇa ca te tvaṣṭus tejo vimohitāḥ
     amantrayanta te sarve munibhiḥ saha bhārata
 52 kiṃ kāryam iti te rājan vicintya bhayamohitāḥ
     jagmuḥ sarve mahātmānaṃ manobhir viṣṇum avyayam
     upaviṣṭā mandarāgre sarve vṛtravadhepsavaḥ

SECTION IX

"Yudhishthira said, 'O foremost of monarchs, I wish to know how it was that great and unparalleled misery had to be endured by the illustrious Indra together with his queen.'

"Salya said, 'Listen, O king, to me as I relate this ancient story of the events of former days,--how, O descendant of Bharata, misery befell Indra and his wife. Once Twashtri, the lord of creatures and the foremost of celestials, was engaged in practising rigid austerities. And it is said that from antipathy to Indra he created a son having three heads. And that being of universal form possessed of great lustre hankered after Indra's seat. And possessed of those three awful faces resembling the sun, the moon, and the fire, he read the Vedas with one mouth, drank wine with another, and looked with the third as if he would absorb

p. 14

all the cardinal points. And given to the practice of austerities, and mild being and self-controlled, he was intent upon a life of religious practices and austerities. And his practice of austerities, O subduer of foes, was rigid and terrible and of an exceedingly severe character. And beholding the austerities, courage, and truthfulness of this one possessed of immeasurable energy, Indra became anxious, fearing lest that being should take his place. And Indra reflected, 'How may he be made to addict himself to sensual enjoyments; how may he be made to cease his practice of such rigid austerities? For were the three-headed being to wax strong, he would absorb the whole universe.' And it was thus that Indra pondered in his mind; and, O best of Bharata's race, endued with intelligence, he ordered the celestial nymphs to tempt the son of Twashtri. And he commanded them, saying, 'Be quick, and go without delay, and so tempt him that the three-headed being may plunge himself into sensual enjoyment to the utmost extent. Furnished with captivating hips, array yourselves in voluptuous attires, and decking yourselves in charming necklaces, do ye display gestures and blandishments of love. Endued with loveliness, do ye tempt him and alleviate my dread. I feel restless in my heart, O lovely damsels. Avert ye, ladies, this awful peril that hangs over me. Good betide you.'

"Then the nymphs said, 'O Indra, O slayer of Vala, we shall so endeavour to allure him that thou wilt have nothing to fear at his hands. That very receptacle of austerities, sitting now as if scorching everything with his eyes, O god, we are going together to tempt. We shall try to bring him under our control, and to put an end to your fears.'

"Salya continued, 'Commanded by Indra, they then went to the three-headed being. And arriving there, those lovely damsels tempted him with various gestures of love, displaying their fine figures. But engaged in the practice of exceedingly severe austerities, although he looked at them, yet he was not influenced by desire. Of subdued senses he was like the ocean, full to the brim, in gravity. And the nymphs after having tried their best, came back to Indra. And they all with joined hands spoke to the lord of the celestials, saying, 'O, that unapproachable being is incapable of being disturbed by us. O highly gifted being, thou mayst do what now may seem proper to thee.' The high-minded Indra honoured the nymphs and then dismissed them reflecting, O Yudhishthira, solely upon other means of destroying his foe. And endued with intelligence, he fixed upon a contrivance for destroying the three-headed being. And he said, 'Let me today hurt my thunderbolt at him. By this means he will speedily be killed. Even a strong person should not overlook a rising foe, contemptible though he may be.' And thus reflecting upon the lessons inculcated in treatises of learning, he was firmly resolved upon slaying that being. Then Indra, enraged, hurled at the three-headed being his thunderbolt which looked like fire and was terrible to behold, and which inspired dread. And forcibly struck by that thunderbolt, he was slain and fell down, as falls

p. 15

on the earth the loosened summit of a hill. And beholding him slain by the thunderbolt, and lying down huge as a hill, the chief of the celestials found no peace, and felt as if scorched by the effulgent appearance of the dead; for though slain, he had a blazing and effulgent appearance and looked like one alive. And, strange to say, though lifeless, his heads seemed to be alive as they were beheld lying low on the field. And exceedingly afraid of that lustre, Indra remained plunged in thought. And at that time, O great king, bearing an axe on his shoulder, a carpenter came to the forest and approached the spot where lay that being. And Indra, the lord of Sachi, who was afraid, saw the carpenter come there by chance. And the chastiser of Paka said unto him immediately, 'Do this my behest. Quickly cut off this one's heads.' The carpenter thereupon said, 'His shoulders are broad: this axe will not be able to cut them off. Nor shall I be able to do what is condemned by righteous persons.' And Indra said, 'Do not fear, quickly do what I say. At my command thy axe shall equal the thunderbolt.' The carpenter said, 'Whom am I to take thee to be who hast done this frightful deed today? This I wish to learn, tell me the exact truth.' And Indra said, 'O carpenter, I am Indra, the chief of the gods. Let this be known to thee. Do thou act just as I have told thee. Do not hesitate, O carpenter! The carpenter said, 'O Indra, how is it that thou art not ashamed of this thy inhuman act? How it is that thou hast no dread of the sin of slaying a Brahmana, after having slain this son of a saint?' Indra said, 'I shall afterwards perform some religious ceremony of a rigorous kind to purify myself from this taint. This was a powerful enemy of mine whom I have killed with my thunderbolt. Even now I am uneasy, O carpenter; I, indeed, dread him even now. Do thou quickly cut off his heads, I shall bestow my favour upon thee. In sacrifices, men will give thee the head of the sacrificial beast as thy share. This is the favour I confer on thee. Do thou quickly perform what I desire.'

"Salya said, 'Hearing this, the carpenter, at the request of the great Indra, immediately severed the heads of the three-headed one with his axe. And when the heads were cut off, out flew therefrom a number of birds, viz., partridges, quails and sparrows. And from the mouth wherewith he used to recite the Vedas and to drink the Soma-juice, came out partridges in quick succession. And, O king, O son of Pandu, from the mouth with which he used to look at the cardinal points as if absorbing them all, a number of quails came forth. And from that mouth of the three-headed being which used to drink wine, out flew a number of sparrows and hawks. And the heads having been cut off Indra was freed from his trepidation, and went to heaven, glad at heart. And the carpenter also went back to his house. And the slayer of Asuras, having killed his foe, considered his object gained. Now when the lord of creatures, Twashtri, heard that his son had been slain by Indra, his eyes became red with ire, and he spoke the following words, 'Since Indra hath killed my son who had committed no offence at all, who was

p. 16

constantly engaged in the practice of austerities, who was merciful, possessed of self-control, and of subdued passions, therefore, for the destruction of Indra, I will create Vritra. Let the worlds behold what power I possess, and how mighty is the practice of austerities! Let that inhuman, wicked-minded lord of the gods also witness the same!' And saying this, that enraged one, famous for his austerities, washed his mouth with water, made offerings on the fire, created the terrible Vritra, and spoke to him, saying, 'O destined slayer of Indra, grow in might even from the strength of my austere rites.' And that Asura grew in might, towering towards the firmament, and resembling the son of fire. And he asked, 'Risen like the doomsday sun, what am I to do?' 'Kill Indra,' was the reply. And then he departed towards the celestial regions. And next ensued a great fight between Vritra and Indra, both fired with wrath. And there took place a terrible combat, O best of Kuru's race. And the heroic Vritra seized the celestial lord who had performed a hundred sacrifices. And filled with wrath, he whirled Indra and threw him into his mouth. And when Indra was swallowed up by Vritra, the terrified senior gods, possessed of great might, created Jrimbhika to kill Vritra. And as Vritra yawned and his mouth opened the slayer of the Asura, Vala contracted the different parts of his body, and came out from within Vritra's mouth. And thenceforth the yawn attaches itself to the living breath of animated beings in three worlds. And the gods rejoiced at the egress of Indra. And once again commenced the terrible fight between Vritra and Indra, both full of ire. And it was waged for a long while, O best of Bharata's race. And when Vritra, inspired with the mighty spirit of Twashtri and himself endowed with strength, got the upper hand in fight, Indra turned back And on his retreat, the gods became exceedingly distressed. And all of them together with Indra were overpowered by the might of Twashtri. And they all consulted with the saints, O descendant of Bharata. And they deliberated as to what was proper to be done, and were overwhelmed with dread. And seated on the top of the Mandara mountain, and bent on killing Vritra, they only bethought themselves of Vishnu, the indestructible one.'

Book 5
Chapter 10

1 [i]
      sarvaṃ vyāptam idaṃ devā vṛtreṇa jagad avyayam
      na hy asya sadṛśaṃ kiṃ cit pratighātāya yad bhavet
  2 samartho hy abhavaṃ pūrvam asamartho 'smi sāṃpratam
      kathaṃ kuryāṃ nu bhadraṃ vo duṣpradharṣaḥ sa me mataḥ
  3 tejasvī ca mahātmā ca yuddhe cāmitavikramaḥ
      graset tribhuvanaṃ sarvaṃ sa devāsuramānuṣam
  4 tasmād viniścayam imaṃ śṛṇudhvaṃ me divaukasaḥ
      viṣṇoḥ kṣayam upāgamya sametya ca mahātmanā
      tena saṃmantrya vetsyāmo vadhopāyaṃ durātmanaḥ
  5 evam ukte maghavatā devāḥ sarṣigaṇās tadā
      śaraṇyaṃ śaraṇaṃ devaṃ jagmur viṣṇuṃ mahābalam
  6 ūcuś ca sarve deveśaṃ viṣṇuṃ vṛtra bhayārditāḥ
      tvayā lokās trayaḥ krāntās tribhir vikramaṇaiḥ prabho
  7 amṛtaṃ cāhṛtaṃ viṣṇo daityāś ca nihatā raṇe
      baliṃ baddhvā mahādaityaṃ śakro devādhipaḥ kṛtaḥ
  8 tvaṃ prabhuḥ sarvalokānāṃ tvayā sarvam idaṃ tatam
      tvaṃ hi devamahādevaḥ sarvalokanamaskṛtaḥ
  9 gatir bhava tvaṃ devānāṃ sendrāṇām amarottama
      jagad vyāptam idaṃ sarvaṃ vṛtreṇāsurasūdana
  10 avaśyaṃ karaṇīyaṃ me bhavatāṃ hitam uttamam
     tasmād upāyaṃ vakṣyāmi yathāsau na bhaviṣyati
 11 gacchadhvaṃ sarṣigandharvā yatrāsau viśvarūpadhṛk
     sāma tasya prayuñjadhvaṃ tata enaṃ vijeṣyatha
 12 bhaviṣyati gatir devāḥ śakrasya mama tejasā
     adṛśyaś ca pravekṣyāmi vajram asyāyudhottamam
 13 gacchadhvam ṛṣibhiḥ sārdhaṃ gandharvaiś ca surottamāḥ
     vṛtrasya saha śakreṇa saṃdhiṃ kuruta māciram
 14 evam uktās tu devena ṛṣayas tridaśās tathā
     yayuḥ sametya sahitāḥ śakraṃ kṛtvā puraḥsaram
 15 samīpam etya ca tadā sarva eva mahaujasaḥ
     taṃ tejasā prajvalitaṃ pratapantaṃ diśo daśa
 16 grasantam iva lokāṃs trīn sūryā candramasau yathā
     dadṛśus tatra te vṛtraṃ śakreṇa sahadevatāḥ
 17 ṛṣayo 'tha tato 'bhyetya vṛtram ūcuḥ priyaṃ vacaḥ
     vyāptaṃ jagad idaṃ sarvaṃ tejasā tava durjaya
 18 na ca śaknoṣi nirjetuṃ vāsavaṃ bhūrivikramam
     yudhyatoś cāpi vāṃ kālo vyatītaḥ sumahān iha
 19 pīḍyante ca prajāḥ sarvāḥ sa devāsuramānavāḥ
     sakhyaṃ bhavatu te vṛtra śakreṇa saha nityadā
     avāpsyasi sukhaṃ tvaṃ ca śakra lokāṃś ca śāśvatān
 20 ṛṣivākyaṃ niśamyātha sa vṛtraḥ sumahābalaḥ
     uvāca tāṃs tadā sarvān praṇamya śirasāsuraḥ
 21 sarve yūyaṃ mahābhāgā gandharvāś caiva sarvaśaḥ
     yad brūta tac chrutaṃ sarvaṃ mamāpi śṛṇutānaghāḥ
 22 saṃdhiḥ kathaṃ vai bhavitā mama śakrasya cobhayoḥ
     tejasor hi dvayor devāḥ sakhyaṃ vai bhavitā katham
 23 [rsayah]
     sakṛt satāṃ saṃgataṃ lipsitavyaṃ; tataḥ paraṃ bhavitā bhavyam eva
     nātikramet satpuruṣeṇa saṃgataṃ; tasmāt satāṃ saṃgataṃ lipsitavyam
 24 dṛḍhaṃ satāṃ saṃgataṃ cāpi nityaṃ; brūyāc cārthaṃ hy arthakṛcchreṣu dhīraḥ
     mahārthavat sat pruṣeṇa saṃgataṃ; tasmāt santaṃ na jighāṃseta dhīraḥ
 25 indraḥ satāṃ saṃmataś ca nivāsaś ca mahātmanām
     satyavādī hy adīnaś ca dharmavit suviniścitaḥ
 26 tena te saha śakreṇa saṃdhir bhavatu śāśvataḥ
     evaṃ viśvāsam āgaccha mā te bhūd buddhir anyathā
 27 maharṣivacanaṃ śrutvā tān uvāca mahādyutiḥ
     avaśyaṃ bhagavanto me mānanīyās tapasvinaḥ
 28 bravīmi yad ahaṃ devās tat sarvaṃ kriyatām iha
     tataḥ sarvaṃ kariṣyāmi yad ūcur māṃ dvijarṣabhāḥ
 29 na śuṣkeṇa na cārdreṇa nāśmanā na ca dāruṇā
     na śasreṇa na vajreṇa na divā na tathā niśi
 30 vadhyo bhaveyaṃ viprendrāḥ śakrasya saha daivataiḥ
     evaṃ me rocate saṃdhiḥ śakreṇa saha nityadā
 31 bāḍham ity eva ṛṣayas tam ūcur bharatarṣabha
     evaṃ kṛte tu saṃdhāne vṛtraḥ pramudito 'bhavat
 32 yattaḥ sadābhavac cāpi śakro 'marṣasamanvitaḥ
     vṛtrasya vadhasaṃyuktān upāyān anucintayan
     randhrānveṣī samudvignaḥ sadābhūd balavṛtrahā
 33 sa kadā cit samudrānte tam apaśyan mahāsuram
     saṃdhyākāla upāvṛtte muhūrte ramyadāruṇe
 34 tataḥ saṃcintya bhagavān varadānaṃ mahātmanaḥ
     saṃdhyeyaṃ vartate raudrā na rātrir divasaṃ na ca
     vṛtraś cāpaśya vadhyo 'yaṃ mama sarvaharo ripuḥ
 35 yadi vṛtraṃ na hanmy adya vañcayitvā mahāsuram
     mahābalaṃ mahākāyaṃ na me śreyo bhaviṣyati
 36 evaṃ saṃcintayann eva śakro viṣṇum anusmaran
     atha phenaṃ tadāpaśyat samudre parvatopamam
 37 nāyaṃ śuṣko na cārdro 'yaṃ na ca śastram idaṃ tathā
     enaṃ kṣepsyāmi vṛtrasya kṣaṇād eva naśiṣyati
 38 savajram atha phenaṃ taṃ kṣipraṃ vṛtre nisṛṣṭavān
     praviśya phenaṃ taṃ viṣṇur atha vṛtraṃ vyanāśayat
 39 nihate tu tato vṛtre diśo vitimirābhavan
     pravavau ca śivo vāyuḥ prajāś ca jahṛṣus tadā
 40 tato devāḥ sa gandharvā yakṣarākṣasa pannagāḥ
     ṛṣayaś ca mahendraṃ tam astuvan vividhaiḥ stavaiḥ
 41 namaskṛtaḥ sarvabhūtaiḥ sarvabhūtāni sāntvayan
     hataśatruḥ prahṛṣṭātmā vāsavaḥ saha daivataiḥ
     viṣṇuṃ tribhuvanaśreṣṭhaṃ pūjayām āsa dharmavit
 42 tato hate mahāvīrye vṛtre devabhayaṃkare
     anṛtenābhibhūto 'bhūc chakraḥ paramadurmanāḥ
     traiśīrṣayābhibhūtaś ca sa pūrvaṃ brahmahatyayā
 43 so 'ntam āśritya lokānāṃ naṣṭasaṃjño vicetanaḥ
     na prājñāyata devendras tv abhibhūtaḥ svakalmaṣaiḥ
     praticchanno vasaty apsu ceṣṭamāna ivoragaḥ
 44 tataḥ pranaṣṭe devendre brahmahatyā bhayārdite
     bhūmiḥ pradhvasta saṃkāśā nirvṛkṣā śuṣkakānanā
     vicchinnasrotaso nadyaḥ sarāṃsy anudakāni ca
 45 saṃkṣobhaś cāpi sattvānām akṛto 'bhavat
     devāś cāpi bhṛśaṃ trastās tathā sarve maharṣayaḥ
 46 arājakaṃ jagat sarvam abhibhūtam upadravaiḥ
     tato bhītābhavan devāḥ ko no rājā bhaved iti
 47 divi devarṣayaś cāpi devarājavinākṛtāḥ
     na ca sma kaś cid devānāṃ rājyāya kurute manaḥ

SECTION X

"Indra said, This whole indestructible universe, O gods, hath been pervaded by Vritra. There is nothing that can be equal to the task of opposing him. I was capable of yore, but now I am incapable. What good betide you, can I do? I believe him to be unapproachable. Powerful and magnanimous, possessing immeasurable strength in fight, he

p. 17

would be able to swallow up all the three worlds with the gods, the Asuras, and the men. Therefore, hear ye dwellers of heaven, this is my resolution. Proceeding to the abode of Vishnu, in company with that high-souled Being must we consult, and ascertain the means of slaying this ruthless wretch.'

"Salya continued, 'Indra having thus spoken, the gods with that host of Rishis repaired to the mighty god Vishnu to place themselves under the-protection of that protector of all. And afflicted with the dread of Vritra, they said unto the Supreme Lord of the deities. Thou hadst in former times covered the three worlds with three steps. Thou hadst procured the ambrosial food, O Vishnu, and destroyed the Asuras in battle. Thou didst bind the great Asura Vali and hadst raised Indra to the throne of heaven. Thou art the lord of the gods, and this entire universe is pervaded by thee. Thou art the God, the mighty Deity, saluted by all persons. Be thou the refuge of all the celestials together with Indra, O best of gods. The whole universe, O slayer of Asuras, hath been pervaded by Vritra. And Vishnu said, 'I am no doubt bound to do what is for your good. I shall, therefore, tell you of a contrivance whereby he may be annihilated. Do ye with the Rishis and the Gandharvas repair to the place where Vritra that bearer of a universal form is and adopt towards him a conciliatory policy. You will thus succeed in overthrowing him. By virtue of my power, victory, ye gods, will be won by Indra, for, remaining invisible, I shall enter into his thunderbolt, that best of weapons. O foremost of gods, depart ye with the Rishis and the Gandharvas. Let there be no delay in effecting a peace between Indra and Vritra.'

"Salya continued, 'When he had thus spoken, the Rishis and the celestials placed Indra at their head, and uniting together, went away. Approaching Indra they behold Vritra glowing and resplendent as if scorching the ten points, and swallowing all the three worlds, and resembling the sun or the moon. And then the Rishis, came up to Vritra and spoke to him in conciliatory terms, saying, 'O thou unconquerable being, the whole of this universe hath been pervaded by thy energy. Thou art not able however to overpower Indra, O best of mighty beings. A long period hath now elapsed since you began to fight. All beings, with the gods and the Asuras and men, are suffering from the effects of the fight. Let there be eternal friendship between thee and Indra. Thou shalt be happy and shall dwell eternally in Indra's regions.' And the mighty Vritra having heard the words of the saints, bowed his head unto them. And the Asura (thus) spoke, 'What you, O highly-gifted beings, and also all these Gandharvas are saying, I have heard. Ye stainless beings, hear also what I have got to say. How can there be peace between us two, Indra and myself? How can there be friendship, ye gods, between two hostile powers?' The Rishis said, 'Friendship among righteous persons happens at a single meeting. It is a desirable object. Thereafter will happen what is fated to be. The opportunity of forming

p. 18

friendship with a righteous person should not be sacrificed. Therefore, the friendship of the righteous should be sought. The friendship of the righteous is (like) excellent wealth, for he that is wise would give advice when it is needed. The friendship of a good person is of great use; therefore, a wise person should not desire to kill a righteous one. Indra is honoured by the righteous, and is the refuge of magnanimous persons, being veracious and unblamable, and knows what virtue is, and is possessed of a refined judgment. Let there be eternal friendship between thee and Indra, as described above. In this way, have faith (in him); let not thy heart be differently inclined.'

"Salya said, 'Hearing these words of the great Rishis, the illustrious Asura spoke to them, 'No doubt, the Rishis, endued with supernatural powers, are to be respected by me. Let what I am going to say, ye gods, be performed in its entirety; then I shall do everything that (these) best of Brahmanas have said to me. Ye lords of the Brahmana race, ordain so that Indra himself or the gods do not kill me by what is dry, or wet; by stone, or by wood; by a weapon fit for close fight, or by a missile; in the day time, or at night. On those terms eternal peace with Indra would be acceptable to me,--Very good! was what the Rishis told him, O best of Bharata race.' Thus peace having been concluded, Vritra was very much pleased. And Indra also became pleased though constantly occupied with the thought of killing Vritra. And the chief of the deities passed his time in search of a loophole, uneasy (in mind). And on a certain day when it was evening and the hour awful, Indra caught sight of the mighty Asura on the coast of the sea. And he bethought himself of the boon that was granted to the illustrious Asura, saying, 'This is the awful evening time; it is neither day, nor night; and this Vritra, my enemy, who hath stripped me of my all, must undoubtedly be killed by me. It I do not kill Vritra, this great and mighty Asura of gigantic frame, even by deceit, it will not go well with me.' And as Indra thought of all this, bearing Vishnu in mind he beheld at that instant in the sea a mass of froth as large as a hill. And he said, 'This is neither dry, nor wet, nor is it a weapon; let me hurl it at Vritra. Without doubt, he will die immediately.' And he threw at Vritra that mass of froth blended with the thunderbolt. And Vishnu, having entered within that froth, put an end to the life of Vritra. And when Vritra was killed, the cardinal points were free from gloom; and there also blew a pleasant breeze; and all beings were much pleased. And the deities with the Gandharvas and Yakshas and Rakshasas, with the great snakes and saints, glorified the mighty Indra with various laudatory hymns. And saluted by all beings, Indra spoke words of encouragement to all. And his heart was glad as also that of everyone of the gods for having killed the foe. And knowing the nature of virtue, he worshipped Vishnu, the most praiseworthy of all objects in the world. Now when the mighty Vritra, terrible to the gods, was killed, Indra became overpowered by falsehood, and he became exceedingly sad; and he was also overpowered by the sin of Brahmanicide

p. 19

on account of having killed the three-headed son of Twashtri. And he betook himself to the confines of the worlds, and became bereft of his senses and consciousness. And overpowered by his own sins, he could not be recognised. And he lay concealed in water, just like a writhing snake. And when the lord of celestials, oppressed with the dread of Brahmanicide, had vanished from sight, the earth looked as if a havoc had passed over it. And it became treeless, and its woods withered; and the course of rivers was interrupted; and the reservoirs lost all their water; and there was distress among animals on account of cessation of rains. And the deities and all the great Rishis were in exceeding fear; and the world had no king, and was overtaken by disasters. Then the deities and the divine saints in heaven, separated from the chief of the gods, became terrified, and wondered who was to be their king. And nobody had any inclination to act as the king of the gods.'

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by

                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

Udyoga Parva (Book 5)

Book 5
Chapter 11

 1 [ṣ]
      ṛṣayo 'thābruvan sarve devāś ca tridaśeśvarāḥ
      ayaṃ vai nahuṣaḥ śrīmān devarājye 'bhiṣicyatām
      te gatvāthābruvan sarve rājā no bhava pārthiva
  2 sa tān uvāca nahuṣo devān ṛṣigaṇāṃs tathā
      pitṛbhiḥ sahitān rājan parīpsan hitam ātmanaḥ
  3 durbalo 'haṃ na me śaktir bhavatāṃ paripālane
      balavāñ jāyate rājā balaṃ śakre hi nityadā
  4 tam abruvan punaḥ sarve devāḥ sarṣipurogamāḥ
      asmākaṃ tapasā yuktaḥ pāhi rājyaṃ triviṣṭape
  5 parasparabhayaṃ ghoram asmākaṃ hi na saṃśayaḥ
      abhiṣicyasva rājendra bhava rājā triviṣṭape
  6 devadānava yakṣāṇām ṛṣīṇāṃ rakṣasāṃ tathā
      pitṛgandharvabhūtānāṃ cakṣurviṣayavartinām
      teja ādāsyase paśyan balavāṃś ca bhaviṣyasi
  7 dharmaṃ puraskṛtya sadā sarvalokādhipo bhava
      brahmarṣīṃś cāpi devāṃś ca gopāyasva triviṣṭape
  8 sudurlabhaṃ varaṃ labdhvā prāpya rājyaṃ triviṣṭape
      dharmātmā satataṃ bhūtvā kāmātmā samapadyata
  9 devodyāneṣu sarveṣu nandanopavaneṣu ca
      kailāse himavatpṛṣṭhe mandare śvetaparvate
      sahye mahendre malaye samudreṣu saritsu ca
  10 apsarobhiḥ parivṛto devakanyā samāvṛtaḥ
     nahuṣo devarājaḥ san krīḍan bahuvidhaṃ tadā
 11 śṛṇvan divyā bahuvidhāḥ kathāḥ śrutimanoharāḥ
     vāditrāṇi ca sarvāṇi gītaṃ ca madhurasvaram
 12 viśvāvasur nāradaś ca gandharvāpsarasāṃ gaṇāḥ
     ṛtavaḥ ṣaṭ ca devendraṃ mūrtimanta upasthitāḥ
     mārutaḥ surabhir vāti manojñaḥ sukhaśītalaḥ
 13 evaṃ hi krīḍatas tasya nahuṣasya mahātmanaḥ
     saṃprāptā darśanaṃ devī śakrasya mahiṣī priyā
 14 sa tāṃ saṃdṛśya duṣṭātmā prāha sarvān sabhāsadaḥ
     indrasya mahiṣī devī kasmān māṃ nopatiṣṭhati
 15 aham indro 'smi devānāṃ lokānāṃ ca tatheśvaraḥ
     āgacchatu śacī mahyaṃ kṣipram adya niveśanam
 16 tac chrutvā durmanā devī bṛhaspatim uvāca ha
     rakṣa māṃ nahuṣād brahmaṃs tavāsmi śaraṇaṃ gatā
 17 sarvalakṣaṇasaṃpannāṃ brahmas tvaṃ māṃ prabhāṣase
     devarājasya dayitām atyantasukhabhāginīm
 18 avaidhavyena saṃyuktām ekapatnīṃ pativratām
     uktavān asi māṃ pūrvam ṛtāṃ tāṃ kuru vai giram
 19 noktapūrvaṃ ca bhagavan mṛṣā te kiṃ cid īśvara
     tasmād etad bhavet satyaṃ tvayoktaṃ dvijasattama
 20 bṛhaspatir athovāca indrāṇīṃ bhayamohitām
     yad uktāsi mayā devi satyaṃ tad bhavitā dhruvam
 21 drakṣyase devarājānam indraṃ śīghram ihāgatam
     na bhetavyaṃ ca nahuṣāt satyam etad bravīmi te
     samānayiṣye śakreṇa nacirād bhavatīm aham
 22 atha śuśrāva nahuṣa indrāṇīṃ śaraṇaṃ gatām
     bṛhaspater aṅgirasaś cukrodha sa nṛpas tadā

SECTION XI

"Salya said, 'Then all the Rishis and the superior gods said, "Let the handsome Nahusha be crowned as king of the gods. He is powerful and renowned, and devoted to virtue ever more.' And they all went and said to him, 'O lord of the earth, be thou our king.' And Nahusha intent on his welfare, spoke to those gods and saints accompanied by the progenitors (of mankind), 'I am feeble; I am not capable of protecting you; it is a powerful person who should be your king; it is Indra who hath always been possessed of strength.' And all the gods, led by the saints, spoke again to him, 'Aided by the virtue of our austerities, rule thou the kingdom of heaven. There is no doubt that we have all our respective fears. Be crowned, O lord of monarchs, as the king of heaven. Whatever being may stand within thy sight, whether he be a god, an Asura, a Yaksha, a saint, a Pitri, or a Gandharva, thou shalt absorb his power and (thereby) wax strong. Always placing virtue before (all other things), be thou the ruler of the worlds. Protect also the Brahmarsis (Brahmana saints) and the gods in heaven.' Then, O lord of monarchs, Nahusha was crowned king in heaven. And placing virtue before (everything else), he became the ruler of all the worlds. And though always of a virtuous disposition, yet when he obtained that precious boon and the kingdom of heaven, Nahusha assumed a sensual turn of mind. And when Nahusha became the king of the gods, he surrounded himself with celestial nymphs, and with damsels of celestial birth, and took to enjoyments of various kinds, in the Nandana groves, on mount Kailasa, on the crest of Himavat, on Mandara. the White hill Sahya, Mahendra and Malaya, as, also upon

p. 20

seas and rivers. And he listened to various divine narratives that captivated both the ear and the heart, and to the play of musical instruments of different sorts, and to sweet vocal strains. And Viswavasu and Narada and bevies of celestial nymphs and bands of Gandharvas and the six seasons in living shapes, attended upon the king of the gods. And fragrant breezes, refreshingly cool, blew round him. And while that wretch was thus enjoying himself, on one occasion the goddess who was the favourite queen of Indra came in his sight. And that vicious soul, having looked at her, said to the courtiers, 'Why doth not this goddess, the queen of Indra, attend upon me? I am the monarch of the gods, and also the ruler of the worlds. Let Sachi make haste and visit me at my house.' Saddened at hearing this, the goddess said to Vrihaspati, 'Protect me, O Brahmana, from this Nahusha. I come to you as my refuge. You always say, O Brahmana, that I have got on my person all the auspicious marks, being the favourite of the divine king; that I am chaste, devoted to my lord, and destined never to become a widow. All this about me you have said before. Let your words be made true. O possessor of great powers, O lord, you never spoke words that were vain. Therefore, O best of Brahmanas, this that you have said ought to be true.' Then Vrihaspati said to the queen of Indra who was beside herself through fear, 'What thou hast been told by me will come to be true, be sure, O goddess. Thou shalt see Indra, the lord of the gods, who will soon come back here. I tell thee truly, thou hast no fear from Nahusha; I shall soon unite thee with Indra.' Now Nahusha came to hear that Indra's queen had taken refuge with Vrihaspati, the son of Angiras. And at this, the king became highly enraged.'

Book 5
Chapter 12

 1 [ṣ]
      kruddhaṃ tu nahuṣaṃ jñātvā devāḥ sarṣipurogamāḥ
      abruvan devarājānaṃ nahuṣaṃ ghoradarśanam
  2 devarājajahi krodhaṃ tvayi kruddhe jagad vibho
      trastaṃ sāsuragandharvaṃ sa kiṃnaramahoragam
  3 jahi krodham imaṃ sādho na krudhyanti bhavadvidhāḥ
      parasya patnī sā devī prasīdasva sureśvara
  4 nivartaya manaḥ pāpāt paradārābhimarśanāt
      devarājo 'si bhadraṃ te prajā dharmeṇa pālaya
  5 evam ukto na jagrāha tad vacaḥ kāmamohitaḥ
      atha devān uvācedam indraṃ prati surādhipaḥ
  6 ahalyā dharṣitā pūrvam ṛṣipatnī yaśasvinī
      jīvato bhartur indreṇa sa vaḥ kiṃ na nivāritaḥ
  7 bahūni ca nṛśaṃsāni kṛtānīndreṇa vai purā
      vaidharmyāṇy upadhāś caiva sa vaḥ kiṃ na nivāritaḥ
  8 upatiṣṭhatu māṃ devī etad asyā hitaṃ param
      yuṣmākaṃ ca sadā devāḥ śivam evaṃ bhaviṣyati
  9 indrāṇīm ānayiṣyāmo yathecchasi divaḥ pate
      jahi krodham imaṃ vīra prīto bhava sureśvara
  10 ity uktvā te tadā devā ṛṣibhiḥ saha bhārata
     jagmur bṛhaspatiṃ vaktum indrāṇīṃ cāśubhaṃ vacaḥ
 11 jānīmaḥ śaraṇaṃ prāptam indrāṇīṃ tava veśmani
     dattābhayāṃ ca viprendra tvayā devarṣisattama
 12 te tvāṃ devāḥ sa gandharvā ṛṣayaś ca mahādyute
     prasādayanti cendrāṇī nahuṣāya pradīyatām
 13 indrād viśiṣṭo nahuṣo devarājo mahādyutiḥ
     vṛṇotv iyaṃ varārohā bhartṛtve varavarṇinī
 14 evam ukte tu sā devī bāṣpam utsṛjya sasvaram
     uvāca rudatī dīnā bṛhaspatim idaṃ vacaḥ
 15 nāham icchāmi nahuṣaṃ patim anvāsya taṃ prabhum
     śaraṇāgatāsmi te brahmaṃs trāhi māṃ mahato bhayāt
 16 śaraṇāgatāṃ na tyajeyam indrāṇi mama niścitam
     dharmajñāṃ dharmaśīlāṃ ca na tyaje tvām anindite
 17 nākāryaṃ kartum icchāmi brāhmaṇaḥ san viśeṣataḥ
     śrutadharmā satyaśīlo jānan dharmānuśāsanam
 18 nāham etat kariṣyāmi gacchadhvaṃ vai surottamāḥ
     asmiṃś cārthe purā gītaṃ brahmaṇā śrūyatām idam
 19 na tasya bījaṃ rohati bījakāle; na cāsya varṣaṃ varṣati varṣakāle
     bhītaṃ prapannaṃ pradadāti śatrave; na so 'ntaraṃ labhate trāṇam icchan
 20 mogham annaṃ vindati cāpy acetāḥ; svargāl lokād bhraśyati naṣṭaceṣṭaḥ
     bhītaṃ prapannaṃ pradadāti yo vai; na tasya havyaṃ pratigṛhṇanti devāḥ
 21 pramīyate cāsya prajā hy akāle; sadā vivāsaṃ pitaro 'sya kurvate
     bhītaṃ prapannaṃ pradadāti śatrave; sendrā devāḥ praharanty asya vajram
 22 etad evaṃ vijānan vai na dāsyāmi śacīm imām
     indrāṇīṃ viśrutāṃ loke śakrasya mahiṣīṃ priyām
 23 asyā hitaṃ bhaved yac ca mama cāpi hitaṃ bhavet
     kriyatāṃ tat suraśreṣṭhā na hi dāsyāmy ahaṃ śacīm
 24 atha devās tam evāhur gurum aṅgirasāṃ varam
     kathaṃ sunītaṃ tu bhaven mantrayasva bṛhaspate
 25 nahuṣaṃ yācatāṃ devī kiṃ cit kālāntaraṃ śubhā
     indrāṇī hitam etad dhi tathāsmākaṃ bhaviṣyati
 26 bahuvighnakaraḥ kālaḥ kālaḥ kālaṃ nayiṣyati
     darpito balavāṃś cāpi nahuṣo varasaṃśrayāt
 27 tatas tena tathokte tu prītā devās tam abruvan
     brahman sādhv idam uktaṃ te hitaṃ sarvadivaukasām
     evam etad dvijaśreṣṭha devī ceyaṃ prasādyatām
 28 tataḥ samastā indrāṇīṃ devāḥ sāgnipurogamāḥ
     ūcur vacanam avyagrā lokānāṃ hitakāmyayā
 29 tvayā jagad idaṃ sarvaṃ dhṛtaṃ sthāvarajaṅgamam
     ekapatny asi satyā ca gacchasva nahuṣaṃ prati
 30 kṣipraṃ tvām abhikāmaś ca vinaśiṣyati pārthivaḥ
     nahuṣo devi śakraś ca suraiśvaryam avāpsyati
 31 evaṃ viniścayaṃ kṛtvā indrāṇī kāryasiddhaye
     abhyagacchata savrīḍā nahuṣaṃ ghoradarśanam
 32 dṛṣṭvā tāṃ nahuṣaś cāpi vayo rūpasamanvitām
     samahṛṣyata duṣṭātmā kāmopahata cetanaḥ

SECTION XII

"Salya said, 'Seeing Nahusha enraged, the gods led by the saints spoke unto him, 'Who was now their king of awful mien? O king of gods, quit thy wrath. When thou art in wrath, O lord, the Universe, with its Asuras and Gandharvas, its Kinnaras, and great snakes, quaketh. Quit this wrath, thou righteous being. Persons like thee do not put themselves out. That goddess is another person's wife. Be pacified, O lord of gods! Turn back thy inclination from the sin of outraging another's wife. Thou art the king of gods, prosperity to thee! Protect thy subjects in all righteousness?' So addressed, he heeded not the saying rendered senseless by lust. And the king spoke to the gods, in allusion to Indra, 'Ahalya of spotless fame, the wife of a saint, was outraged by Indra while her husband was alive. Why did ye not prevent him? Many were the deeds of inhumanity, of unrighteousness, of deceit, committed by

p. 21

[paragraph continues] Indra in former times. Why did ye not prevent him? Let the goddess do my pleasure; that would be her permanent good. And so the same will ever more rebound to your safety, ye gods!'

"The gods said, 'We shall bring to thee the queen of Indra even as thou hast laid the command, 'O lord of heaven! Quit this wrath, thou valiant soul! Be pacified, O lord of gods!'

"Salya continued, 'Thus having spoken to him, the gods with the saint went to inform Vrihaspati and the queen of Indra of the said news. And they said, 'We know, O foremost of Brahmanas, that the queen of Indra hath betaken herself to thy house, for protection, and that thou hast promised her protection, O best of divine saints! But we, the gods and Gandharvas and saints, beseech thee, O thou of great lustre, to give up the queen of Indra to Nahusha. Nahusha, the king of gods, of great effulgence, is superior to Indra. Let her, that lady of choice figure and complexion, choose him as her lord!' Thus addressed, the goddess gave vent to tears; and sobbing audibly, she mourned in piteous accents. And she spoke to Vrihaspati, 'O best of divine saints, I do not desire Nahusha to be my lord. I have betaken myself to thy protection, O Brahmana! Deliver me from this great peril!'

"Vrihaspati said, 'My resolution is this, I shall not abandon one that hath sought my protection. O thou of unblamable life, I shall not abandon thee, virtuous as thou art and of a truthful disposition! I do not desire to do an improper act, specially as I am a Brahmana knowing what righteousness is, having a regard for truth, and aware also of the precepts of virtue. I shall never do it. Go your ways, ye best of gods. Hear what hath formerly been sung by Brahma with regard to the matter at hand. He that delivereth up to a foe of a person terrified and asking for protection obtaineth no protection when he himself is in need of it. His seed doth not grow at seed-time and rain doth not come to him in the season of rains. He that delivereth up to a foe a person terrified and asking for protection never succeedeth in anything that he undertaketh; senseless as he is, he droppeth paralysed from heaven; the god refuse offerings made by him. His progeny die an untimely death and his forefathers always quarrel (among themselves). The gods with Indra and their head dart the thunderbolt at him. Know it to be so, I shall not deliver up this Sachi here, the queen of Indra, famous in the world as his favourite consort. O ye best of gods, what may be for both her good and mine I ask you to do. Sachi I shall never deliver up!'

"Salya continued, 'Then the gods and the Gandharvas said these words to the preceptor of the gods, 'O Vrihaspati, deliberate upon something that may be conformable to sound policy!' Vrihaspati said, 'Let this goddess of auspicious looks ask for time from Nahusha in order to make up her mind to his proposal. This will be for the good of Indra's queen, and of us as well. Time, ye gods, may give rise to many impediments. Time will send time onward. Nahusha is proud and powerful by virtue of the boon granted to him!'

p. 22

"Salya continued, 'Vrihaspati having spoken so, the gods, delighted then said, 'Well hast thou said, O Brahmana. This is for the good of all the gods. It is no doubt so. Only, let this goddess be propitiated.' Then the assembled gods led by Agni, with a view to the welfare of all the worlds, spoke to Indra's queen in a quiet way. And the gods said, 'Thou art supporting the whole universe of things mobile and immobile. Thou art chaste and true: go thou to Nahusha. That vicious being, lustful after thee, will shortly fall: and Indra, O goddess, will get the sovereignty of the gods!' Ascertaining this to be the result of that deliberation, Indra's queen, for attaining her end, went bashfully to Nahusha of awful mien. The vicious Nahusha also, rendered senseless by lust, saw how youthful and lovely she was, and became highly pleased.'

Book 5
Chapter 13

 1 [ṣ]
      atha tām abravīd dṛṣṭvā nahuṣo devarāṭ tadā
      trayāṇām api lokānām aham indraḥ śucismite
      bhajasva māṃ varārohe patitve varavarṇini
  2 evam uktā tu sā devī nahuṣeṇa pativratā
      prāvepata bhayodvignā pravāte kadalī yathā
  3 namasya sā tu brahmāṇaṃ kṛtvā śirasi cāñjalim
      devarājam athovāca nahuṣaṃ ghoradarśanam
  4 kālam icchāmy ahaṃ labdhuṃ kiṃ cit tvattaḥ sureśvara
      na hi vijñāyate śakraḥ prāptaḥ kiṃ vā kva vā gataḥ
  5 tattvam etat tu vijñāya yadi na jñāyate prabho
      tato 'haṃ tvām upasthāsye satyam etad bravīmi te
      evam uktaḥ sa indrāṇyā nahuṣaḥ prītimān abhūt
  6 evaṃ bhavatu suśroṇiyathā mām abhibhāṣase
      jñātvā cāgamanaṃ kāryaṃ satyam etad anusmareḥ
  7 nahuṣeṇa visṛṣṭā ca niścakrāma tataḥ śubhā
      bṛhaspatiniketaṃ sā jagāma ca tapasvinī
  8 tasyāḥ saṃśrutya ca vaco devāḥ sāgnipurogamāḥ
      mantrayām āsur ekāgrāḥ śakrārthaṃ rājasattama
  9 devadevena saṃgamya viṣṇunā prabhaviṣṇunā
      ūcuś cainaṃ samudvignā vākyaṃ vākyaviśāradāḥ
  10 brahmahatyābhibhūto vai śakraḥ suragaṇeśvaraḥ
     gatiś ca nas tvaṃ deveśa pūrvajo jagataḥ prabhuḥ
     rakṣārthaṃ sarvabhūtānāṃ viṣṇutvam upajagmivān
 11 tvadvīryān nihate vṛtre vāsavo brahmahatyayā
     vṛtaḥ suragaṇaśreṣṭha mokṣaṃ tasya vinirdiśa
 12 teṣāṃ tad vacanaṃ śrutvā devānāṃ viṣṇur abravīt
     mām eva yajatāṃ śakraḥ pāvayiṣyāmi vajriṇam
 13 puṇyena hayamedhena mām iṣṭvā pākaśāsanaḥ
     punar eṣyati devānām indratvam akutobhayaḥ
 14 svakarmabhiś ca nahuṣo nāśaṃ yāsyati durmatiḥ
     kaṃ cit kālam imaṃ devā marṣayadhvam atandritāḥ
 15 śrutvā viṣṇoḥ śubhāṃ satyāṃ tāṃ vāṇīm amṛtopamām
     tataḥ sarve suragaṇāḥ sopādhyāyāḥ saharṣibhiḥ
     yatra śakro bhayodvignas taṃ deśam upacakramuḥ
 16 tatrāśvamedhaḥ sumahān mahendrasya mahātmanaḥ
     vavṛte pāvanārthaṃ vai brahmahatyāpaho nṛpa
 17 vibhajya brahmahatyāṃ tu vṛkṣeṣu ca nadīṣu ca
     parvateṣu pṛthivyāṃ ca strīṣu caiva yudhiṣṭhira
 18 saṃvibhajya ca bhūteṣu visṛjya ca sureśvaraḥ
     vijvaraḥ pūtapāpmā ca vāsavo 'bhavad ātmavān
 19 akampyaṃ nahuṣaṃ sthānād dṛṣṭvā ca balasūdanaḥ
     tejo ghnaṃ sarvabhūtānāṃ varadānāc ca duḥsaham
 20 tataḥ śacīpatir vīraḥ punar eva vyanaśyata
     adṛśyaḥ sarvabhūtānāṃ kālākāṅkṣī cacāra ha
 21 pranaṣṭe tu tataḥ śakre śacī śokasamanvitā
     hā śakreti tadā devī vilalāpa suduḥkhitā
 22 yadi dattaṃ yadi hutaṃ guravas toṣitā yadi
     ekabhartṛtvam evāstu satyaṃ yady asti vā mayi
 23 puṇyāṃ cemām ahaṃ divyāṃ pravṛttām uttarāyaṇe
     devīṃ rātriṃ namasyāmi sidhyatāṃ me manorathaḥ
 24 prayatā caniśāṃ devīm upātiṣṭhata tatra sā
     pativratātvāt satyena sopaśrutim athākarot
 25 yatrāste devarājo 'sau taṃ deśaṃ darśayasva me
     ity āhopaśrutiṃ devī satyaṃ satyena dṛśyatām

SECTION XIII

"Salya said, 'Now then Nahusha, the king of the gods, looked at her and said, 'O thou of sweet smiles, I am the Indra of all the three worlds. O thou of beautiful thighs and fair complexion, accept me as thy lord!' That chaste goddess, thus addressed by Nahusha, was terrified and quaked like a plantain-stalk at a breezy spot. She bowed her head to Brahma, and joining her hands spoke to Nahusha, the king of the gods, of awful mien, said, 'O lord of the deities, I desire to obtain time. It is not known what hath become of Indra, or where he is. Having enquired into the truth regarding him, if, O lord, I obtain no news of him, then I shall visit thee; this tell I thee for truth.' Thus addressed by Indra's queen, Nahusha was pleased. And Nahusha said, 'Let it be so, O lady of lovely hips, even as thou art telling me. Thou wilt come, after having ascertained the news. I hope thou wilt remember thy plighted truth.' Dismissed by Nahusha, she of auspicious looks stepped out; and that famous lady went to the abode of Vrihaspati. And, O best of kings, the gods with Agni at their head, when they heard her words, deliberated, intent upon what would promote the interests of Indra. And they then joined the powerful Vishnu, the God of gods. And skilled in making speeches, the uneasy gods spoke the following words to him, 'Indra, the lord of all the gods, hath been overpowered by the sin of Brahmanicide. Thou, O lord of the gods, art the first-born, the ruler of the universe, and our refuge. Thou hadst assumed the form of Vishnu for the protection of all beings. When Vritra was killed through thy energy, Indra was overwhelmed by the sin of Brahmanicide. O best of all the gods, prescribe the means of setting him free.' Having heard these words of the gods, Vishnu said, 'Let Indra. offer sacrifice to me. Even I shall purify the holder of the thunderbolt. The chastiser of Paka, having performed the

p. 23

holy horse-sacrifice, will fearlessly regain his dignity as lord of the gods. And the wicked-minded Nahusha will be led to destruction by his evil deeds. For a certain period, ye gods, ye must be patient, being vigilant at the same time.' Having heard these words of Vishnu, words that were true, and pleasant like ambrosia to their ears, the gods, with their preceptor, and with the Rishis proceeded to that spot where Indra was uneasy with fear. And there, O king, was performed a great horse-sacrifice, capable of removing the sin of Brahmanicide, for the purification of the high-minded and great Indra. And the lord of the gods,--O Yudhishthira, divided the sin of Brahmanicide among trees and rivers and mountains and the earth and women. And having distributed it thus among those beings and parted with it, Indra was free from fever. And rid of his sin, he came to himself. And at that place, the slayer of the Asura Vala, quaked when he looked at Nahusha, before whom all animated beings felt cowed, and who was unapproachable by virtue of the boon the Rishis had granted to him. And the divine husband of Sachi vanished from sight once again. And invisible to all beings, he wandered biding his time. And Indra having disappeared, Sachi fell into grief. And exceedingly miserable, she bewailed, 'Alas! O Indra, if ever I have made a gift, or made offering to the gods, or have propitiated my spiritual guides, if there is any truth in me, then I pray that my chastity may remain inviolate. I bow myself to this goddess Night,--holy, pure, running her course during this the northern journey of the sun, 1 let my desire be fulfilled.' Saying this, she, in a purified condition of body and soul, worshipped the goddess Night. And in the name of her chastity and truth she had recourse to divination. 2 And she asked, 'Show me the place where the king of the gods is. Let truth be verified by truth.' And it was thus that she addressed the goddess of Divination.'

Book 5
Chapter 14

  1 [ṣ]
      athaināṃ rupiṇīṃ sādhvīm upātiṣṭhad upaśrutiḥ
      tāṃ vayo rūppa saṃpannāṃ dṛṣṭvā devīm upasthitām
  2 indrāṇī saṃprahṛṣṭā sā saṃpūjyainām apṛcchata
      icchāmi tvām ahaṃ jñātuṃ kā tvaṃ brūhi varānane
  3 upaśrutir ahaṃ devi tavāntikam upāgatā
      darśanaṃ caiva saṃprāptā tava satyena toṣitā
  4 pativratāsi yuktā ca yamena niyamena ca
      darśayiṣyāmi te śakraṃ devaṃ vṛtraniṣūdanam
      kṣipram anvehi bhadraṃ te drakṣyase surasattamam
  5 tatas tāṃ prasthitāṃ devīm indrāṇī sā samanvagāt
      devāraṇyāny atikramya parvatāṃś ca bahūṃs tataḥ
      himavantam atikramya uttaraṃ pārśvam āgamat
  6 samudraṃ ca samāsādya bahuyojanavistṛtam
      āsasāda mahādvīpaṃ nānādrumalatā vṛtam
  7 tatrāpaśyat saro divyaṃ nānāśakunibhir vṛtam
      śatayojanavistīrṇaṃ tāvad evāyataṃ śubham
  8 tatra divyāni padmāni pañca varṇāni bhārata
      ṣaṭpadair upagītāni praphullāni sahasraśaḥ
  9 padmasya bhittvā nālaṃ ca viveśa sahitā tayā
      visa tantu praviṣṭaṃ ca tatrāpaśyac chatakratum
  10 taṃ dṛṣṭvā ca susūkṣmeṇa rūpeṇāvasthitaṃ prabhum
     sūkṣmarūpadharā devī babhūvopaśrutiś ca sā
 11 indraṃ tuṣṭāva cendrāṇī viśrutaiḥ pūrvakarmabhiḥ
     stūyamānas tato devaḥ śacīm āha puraṃdaraḥ
 12 kimartham asi saṃprāptā vijñātaś ca kathaṃ tv aham
     tataḥ sā kathayām āsa nahuṣasya viceṣṭitam
 13 indratvaṃ triṣu lokeṣu prāpya vīryamadānvitaḥ
     darpāviṣṭaś ca duṣṭātmā mām uvāca śatakrato
     upatiṣṭha mām iti krūraḥ kālaṃ ca kṛtavān mama
 14 yadi na trāsyasi vibho kariṣyati sa māṃ vaśe
     etena cāhaṃ saṃtaptā prāptā śakra tavāntikam
     jahi raudraṃ mahābāho nahuṣaṃ pāpaniścayam
 15 prakāśayasva cātmānaṃ daityadānava sūdana
     tejaḥ samāpnuhi vibho devarājyaṃ praśādhi ca

SECTION XIV

"Salya said, 'Then the goddess of Divination stood near that chaste and beautiful lady. And having beheld that goddess, youthful and lovely, standing before her, Indra's queen, glad at heart, paid respects to them and said, 'I desire to know who thou art, O thou of lovely face.' And Divination said, 'I am Divination, O goddess, come near thee. Since thou art truthful, therefore, O high-minded lady, do I appear in thy sight. Since thou art devoted to thy lord, employed in controlling thyself,

p. 24

and engaged in the practice of religious rites, I shall show thee the god Indra, the slayer of Vritra. Quickly come after me, so may good betide thee! Thou shalt see that best of gods.' Then Divination proceeded and the divine queen of Indra went after her. And she crossed the heavenly groves, and many mountains; and then having crossed the Himavat mountains, she came to its northern side. And having reached the sea, extending over many yojanas, she came upon a large island covered with various trees and plants. And there she saw a beautiful lake, of heavenly appearance, covered with birds, eight hundred miles in length, and as many in breadth. And upon it, O descendant of Bharata, were full-blown lotuses of heavenly appearance, of five colours, hummed round by bees, and counting by thousands. And in the middle of that lake, there was a large and beautiful assemblage of lotuses having in its midst a large white lotus standing on a lofty stalk. And penetrating into the lotus-stalk, along with Sachi, she saw Indra there who had entered into its fibres. And seeing her lord lying there in a minute form, Sachi also assumed a minute form, so did the goddess of divination too. And Indra's queen began to glorify him by reciting his celebrated deeds of yore. And thus glorified, the divine Purandara spoke to Sachi, 'For what purpose hast thou come? How also have I been found out?' Then the goddess spoke of the acts of Nahusha. And she said, 'O performer of a hundred sacrifices, having obtained the sovereignty of the three worlds, powerful and haughty and of a vicious soul, he hath commanded me to visit him, and the cruel wretch hath even assigned me a definite time. If thou wilt not protect me, O lord, he will bring me under his power. For this reason, O Indra, have I come to thee in alarm. O thou of powerful arms, slay the terrible Nahusha of vicious soul. Discover thyself, O slayer of Daityas and Danavas. O lord, assume thy own strength and rule the celestial kingdom.'"

Book 5
Chapter 15

  1 [ṣ]
      evam uktaḥ sa bhagavāñ śacyā punar athābravīt
      vikramasya na kālo 'yaṃ nahuṣo balavattaraḥ
  2 vivardhitaś ca ṛṣibhir havyaiḥ kavyaiś ca bhāmini
      nītim atra vidhāsyāmi devi tāṃ kartum arhasi
  3 guhyaṃ caitat tvayā kāryaṃ nākhyātavyaṃ śubhe kva cit
      gatvā nahuṣam ekānte bravīhi tanumadhyame
  4 ṛṣiyānena divyena mām upaihi jagatpate
      evaṃ tava vaśe prītā bhaviṣyāmīti taṃ vada
  5 ity uktā devarājena patnī sā kamalekṣaṇā
      evam astv ity athoktvā tu jagāma nahuṣaṃ prati
  6 nahuṣas tāṃ tato dṛṣṭvā vismito vākyam abravīt
      svāgataṃ te varārohe kiṃ karomi śucismite
  7 bhaktaṃ māṃ bhaja kalyāṇi kim icchasi manasvini
      tava kalyāṇi yat kāryaṃ tat kariṣye sumadhyame
  8 na ca vrīḍā tvayā kāryā suśroṇi mayi viśvasa
      satyena vai śape devi kartāsmi vacanaṃ tava
  9 yo me tvayā kṛtaḥ kālas tam ākāṅkṣe jagatpate
      tatas tvam eva bhartā me bhaviṣyasi surādhipa
  10 kāryaṃ ca hṛdi me yat tad devarājāvadhāraya
     vakṣyāmi yadi me rājan priyam etat kariṣyasi
     vākyaṃ praṇayasaṃyuktaṃ tataḥ syāṃ vaśagā tava
 11 indrasya vājino vāhā hastino 'tha rathās tathā
     icchāmy aham ihāpūrvaṃ vāhanaṃ te surādhipa
     yan na viṣṇor na rudrasya nāsurāṇāṃ na rakṣasām
 12 vahantu tvāṃ mahārāja ṛṣayaḥ saṃgatā vibho
     sarve śibikayā rājann etad dhi mama rocate
 13 nāsureṣu na deveṣu tulyo bhavitum arhasi
     sarveṣāṃ teja ādatsva svena vīryeṇa darśanāt
     na te pramukhataḥ sthātuṃ kaś cid icchati vīryavān
 14 evam uktas tu nahuṣaḥ prāhṛṣyata tadā kila
     uvāca vacanaṃ cāpi surendras tām aninditām
 15 apūrvaṃ vāhanam idaṃ tvayoktaṃ varavarṇini
     dṛḍhaṃ me rucitaṃ devi tvadvaśo 'smi varānane
 16 na hy alpavīryo bhavati yo vāhān kurute munīn
     ahaṃ tapasvī balavān bhūtabhavya bhavat prabhuḥ
 17 mayi kruddhe jagan na syān mayi sarvaṃ pratiṣṭhitam
     devadānavagandharvāḥ kiṃnaroragarākṣasāḥ
 18 na me kruddhasya paryāptāḥ sarve lokāḥ śucismite
     cakṣuṣā yaṃ prapaśyāmi tasya tejo harāmy aham
 19 tasmāt te vacanaṃ devi kariṣyāmi na saṃśayaḥ
     saptarṣayo māṃ vakṣyanti sarve brahmarṣayas tathā
     paśya māhātmyam asmākam ṛddhiṃ ca varavarṇini
 20 evam uktvā tu tāṃ devīṃ visṛjya ca varānanām
     vimāne yojayitvā sa ṛṣīn niyamam āsthitān
 21 abrahmaṇyo balopeto matto varamadena ca
     kāmavṛttaḥ sa duṣṭātmā vāhayām āsa tān ṛṣīn
 22 nahuṣeṇa visṛṣṭā ca bṛhaspatim uvāca sā
     samayo 'lpāvaśeṣo me nahuṣeṇeha yaḥ kṛtaḥ
     śakraṃ mṛgaya śīghraṃ tvaṃ bhaktāyāḥ kuru me dayām
 23 bāḍham ity eva bhagavān bṛhaspatir uvāca tām
     na bhetavyaṃ tvayā devi nahuṣād duṣṭacetasaḥ
 24 na hy eṣa sthāsyati ciraṃ gata eṣa narādhamaḥ
     adharmajño maharṣīṇāṃ vāhanāc ca hataḥ śubhe
 25 iṣṭiṃ cāhaṃ kariṣyāmi vināśāyāsya durmateḥ
     śakraṃ cādhigamiṣyāmi mā bhais tvaṃ bhadram astu te
 26 tataḥ prajvālya vidhivaj juhāva paramaṃ haviḥ
     bṛhaspatir mahātejā devarājopalabdhaye
 27 tasmāc ca bhagavān devaḥ svayam eva hutāśanaḥ
     strī veṣam adbhutaṃ kṛtvā sahasāntar adhīyata
 28 sa diśaḥ pradiśaś caiva parvatāṃś ca vanāni ca
     pṛthivīṃ cāntarikṣaṃ ca vicīyātimano gatiḥ
     nimeṣāntaramātreṇa bṛhaspatim upāgamat
 29 bṛhaspate na paśyāmi devarājam ahaṃ kva cit
     āpaḥ śeṣāḥ sadā cāpaḥ praveṣṭuṃ notsahāmy aham
     na me tatra gatir brahman kim anyat karavāṇi te
 30 tam abravīd deva gurur apo viśa mahādyute
 31 nāpaḥ praveṣṭuṃ śakṣyāmi kṣayo me 'tra bhaviṣyati
     śaraṇaṃ tvāṃ prapanno 'smi svasti te 'stu mahādyute
 32 adbhyo 'gnir brahmataḥ kṣatram aśmano loham utthitam
     teṣāṃ sarvatragaṃ tejaḥ svāsu yoniṣu śāmyati

SECTION XV

"Salya said, 'Thus addressed by Sachi, the illustrious god said to her again, 'This is not the time for putting forth valour. Nahusha is stronger than I am. O beautiful lady, he hath been strengthened by the Rishis with the merits of offerings to the gods and the Pitris. I shall have recourse to policy now. Thou wilt have to carry it out, O goddess. O lady, thou must do it secretly and must not disclose it to any person. O lady of a beautiful waist, going to Nahusha in private, tell him, O lord of the Universe, thou must visit me mounted on a nice vehicle borne by Rishis. In that case I shall be pleased and shall place myself at thy disposal. This shouldst thou tell him.' And thus addressed by the

p. 23

king of the gods, his lotus-eyed consort expressed her consent and went to Nahusha. And Nahusha, having seen her, smilingly addressed her, saying, 'I welcome thee, O lady of lovely thighs. What is thy pleasure, O thou of sweet smiles. Accept me, O lady of propitious looks, who am devoted to thee. What is thy will, O spirited dame. I shall do thy wish, O lady of propitious looks and slender waist. Nor needst thou be bashful, O thou of lovely hips. Have trust in me. In the name of truth I swear, O goddess, that I shall do thy bidding.'

"Sachi said, 'O lord of Universe, I wanted the time that thou hast assigned to me. Thereafter, O lord of the gods, thou shalt be my husband. I have a wish. Attend and hear, O king of the gods. What it is I shall say, O king, so that thou mayst do what I like. This is an indulgence that I ask from thy love for me. If thou grantest it, I shall be at thy disposal. Indra had horses for carrying him, and elephants, and cars. I want thee to have, O king of the gods, a novel vehicle, such as never belonged to Vishnu, or Rudra, or the Asuras, or the Rakshasas, O lord. Let a number of highly dignified Rishis, united together, bear thee in a palanquin. This is what commends itself to me. Thou shouldst not liken thyself to the Asuras or the gods. Thou absorbest the strength of all by thy own strength as soon as they look at thee. There is none so strong as to be able to stand before thee.'

"Salya continued, 'Thus addressed, Nahusha was very much pleased. And the lord of the deities said to that lady of faultless features, 'O lady of the fairest complexion, thou hast spoken of a vehicle never heard of before. I like it exceedingly, O goddess. I am in thy power, O thou of lovely face. He cannot be a feeble person who employeth Rishis for bearing him. I have practised austerities, and am mighty. I am the lord of the past, the present, and the future. The Universe would be no more if I were in rage. The whole Universe is established in me. O thou of sweet smiles, the gods, the Asuras and Gandharvas, and snakes, and Rakshasas are together unable to cope with me when I am in rage. Whomsoever I gaze upon I divest him of his energy. Therefore, thy request I shall no doubt fulfil, O goddess. The seven Rishis, and also the regenerate Rishis, shall carry me. See our greatness and splendour, O lady of lovely complexion.'

"Salya continued, 'Having thus addressed that goddess of lovely face, and having dismissed her thus, he harnessed to his heavenly car a number of saints devoted to the practice of austerities. A disregarder of Brahmanas, endued with power and intoxicated with pride, capricious, and of vicious soul, he employed those saints to carry him. Meanwhile, dismissed by Nahusha, Sachi went to Vrihaspati and said, 'But little remaineth of the term assigned by Nahusha to me. But compassionate unto me who respect thee so, and quickly find out Indra.'

"The illustrious Vrihaspati then said to her, 'Very good, thou needst not, O goddess, fear, Nahusha of vicious soul. Surely, he shall not long retain his power. The wretch, in fact, is already gone, being regardless

p. 26

of virtue and because, O lovely dame, of his employing the great saints to carry him. And I shall perform a sacrifice for the destruction of this vicious wretch, and I shall find out Indra. Thou needst not fear. Fare thee well.' And Vrihaspati of great power then kindled a fire in the prescribed form, and put the very best offerings upon it in order to ascertain where the king of the gods was. And having put his offerings, O king, he said to the Fire, 'Search out Indra.' And there upon that revered god, the eater of burnt offerings, assumed of his own accord a wonderful feminine form and vanished from sight at that very spot. And endued with speed of the mind, he searched everywhere, mountains and forests, earth and sky, and came back to Vrihaspati within the twinkling of the eye. And Agni said, Vrihaspati, nowhere in these places do I find the king of the gods. The waters alone remain to be searched. I am always backward in entering the waters. I have no ingress therein. O Brahmana, what I am to do for thee.' The preceptor of the gods then said to him, 'O illustrious god, do thou enter the water.'

"Agni said, 'I cannot enter the water. Therein it is extinction that awaits me. I place myself in thy hand, O thou of great effulgence. Mayst thou fare well! Fire rose from water, the military caste rose from the priestly caste; and iron had its origin in stone. The power of these which can penetrate all other things, hath no operation upon the sources from which they spring.'"

Book 5
Chapter 16

1 [bṛ]
      tvam agne sarvadevānāṃ mukhaṃ tvam asi havyavāṭ
      tvam antaḥ sarvabhūtānāṃ gūḍhaś carasi sākṣivat
  2 tvām āhur ekaṃ kavayas tvām āhus trividhaṃ punaḥ
      tvayā tyaktaṃ jagac cedaṃ sadyo naśyed dhutāśana
  3 kṛtvā tubhyaṃ namo viprāḥ svakarma vijitāṃ gatim
      gacchanti saha patnībhiḥ sutair api ca śāśvatīm
  4 tvam evāgne havyavāhas tvam eva paramaṃ haviḥ
      yajanti satrais tvām eva yajñaiś ca paramādhvare
  5 sṛṣṭvā lokāṃs trīn imān havyavāha; prāpte kāle pacasi punaḥ samiddhaḥ
      sarvasyāsya bhuvanasya prasūtis; tvam evāgre bhavasi punaḥ pratiṣṭhā
  6 tvām agne jaladān āhur vidyutaś ca tvam eva hi
      dahanti sarvabhūtāni tvatto niṣkramya hāyanāḥ
  7 tvayy āpo nihitāḥ sarvās tvayi sarvam idaṃ jagat
      na te 'stv aviditaṃ kiṃ cit triṣu lokeṣu pāvaka
  8 svayoniṃ bhajate sarvo viśasvāpo 'viśaṅkitaḥ
      ahaṃ tvāṃ vardhayiṣyāmi brāhmair mantraiḥ sanātanaiḥ
  9 evaṃ stuto havyavāho bhagavān kavir uttamaḥ
      bṛhaspatim athovāca prītimān vākyam uttamam
      darśayiṣyāmi te śakraṃ satyam etad bravīmi te
  10 praviśyāpas tato vahniḥ sa samudrāḥ sa palvalāḥ
     ājagāma saras tac ca gūḍho yatra śatakratuḥ
 11 atha tatrāpi padmāni vicinvan bharatarṣabha
     anvapaśyat sa devendraṃ visamadhyagataṃ sthitam
 12 āgatya ca tatas tūrṇaṃ tam ācaṣṭa bṛhaspateḥ
     aṇu mātreṇa vapuṣā padmatantv āśritaṃ prabhum
 13 gatvā devarṣigandharvaiḥ sahito 'tha bṛhaspatiḥ
     purāṇaiḥ karmabhir devaṃ tuṣṭāva balasūdanam
 14 mahāsuro hataḥ śakra namucir dāruṇas tvayā
     śambaraś ca balaś caiva tathobhau ghoravikramau
 15 śatakrato vivardhasva sarvāñ śatrūn niṣūdaya
     uttiṣṭha vajrin saṃpaśya devarṣīṃś ca samāgatān
 16 mahendra dānavān hatvā lokās trātās tvayā vibho
     apāṃ phenaṃ samāsādya viṣṇutejopabṛṃhitam
     tvayā vṛtro hataḥ pūrvaṃ devarājajagatpate
 17 tvaṃ sarvabhūteṣu vareṇya īḍyas; tvayā samaṃ vidyate neha bhūtam
     tvayā dhāryante sarvabhūtāni śakra; tvaṃ devānāṃ mahimānaṃ cakartha
 18 pāhi devān sa lokāṃś ca mahendra balam āpnuhi
     evaṃ saṃstūyamānaś ca so 'vardhata śanaiḥ śanaiḥ
 19 svaṃ caiva vapur āsthāya babhūva sabalānvitaḥ
     abravīc ca guruṃ devo bṛhaspatim upasthitam
 20 kiṃ kāryam avaśiṣṭaṃ vo hatas tvāṣṭro mahāsuraḥ
     vṛtraś ca sumahākāyo grastuṃ lokān iyeṣa yaḥ
 21 mānuṣo nahuṣo rājā devarṣigaṇatejasā
     devarājyam anuprāptaḥ sarvān no bādhate bhṛśam
 22 kathaṃ nu nahuṣo rājyaṃ devānāṃ prāpa durlabham
     tapasā kena vā yuktaḥ kiṃ vīryo vā bṛhaspate
 23 devā bhītāḥ śakram akāmayanta; tvayā tyaktaṃ mahad aindraṃ padaṃ tat
     tadā devāḥ pitaro 'tharṣayaś ca; gandharvasaṃghāś ca sametya sarve
 24 gatvābruvan nahuṣaṃ śakra tatra; tvaṃ no rājā bhava bhuvanasya goptā
     tān abravīn nahuṣo nāsmi śakra; āpyāyadhvaṃ tapasā tejasā ca
 25 evam uktair vardhitaś cāpi devai; rājābhavan nahuṣo ghoravīryaḥ
     trailokye ca prāpya rājyaṃ tapasvinaḥ; kṛtvā vāhān yāti lokān durātmā
 26 tejo haraṃ dṛṣṭiviṣaṃ sughoraṃ; mā tvaṃ paśyer nahuṣaṃ vai kadā cit
     devāś ca sarve nahuṣaṃ bhayārtā; na paśyanto gūḍharūpāś caranti
 27 evaṃ vadaty aṅgirasāṃ variṣṭhe; bṛhaspatau lokapālaḥ kuberaḥ
     vaivasvataś caiva yamaḥ purāṇo; devaś ca somo varuṇaś cājagāma
 28 te vai samāgamya mahendram ūcur; diṣṭyā tvāṣṭro nihataś caiva vṛtraḥ
     diṣṭyā ca tvāṃ kuśalinam akṣataṃ ca; paśyāmo vai nihatāriṃ ca śakra
 29 sa tān yathāvat pratibhāṣya śakraḥ; saṃcodayan nahuṣasyāntareṇa
     rājā devānāṃ nahuṣo ghorarūpas; tatra sāhyaṃ dīyatāṃ me bhavadbhiḥ
 30 te cābruvan nahuṣo ghorarūpo; dṛṣṭī viṣas tasya bibhīma deva
     tvaṃ ced rājan nahuṣaṃ parājayes; tad vai vayaṃ bhāgam arhāma śakra
 31 indro 'bravīd bhavatu bhavān apāṃ patir; yamaḥ kuberaś ca mahābhiṣekam
     saṃprāpnuvantv adya sahaiva tena; ripuṃ jayāmo nahuṣaṃ ghoradṛṣṭim
 32 tataḥ śakraṃ jvalano 'py āha bhāgaṃ; prayaccha mahyaṃ tava sāhyaṃ kariṣye
     tam āha śakro bhavitāgne tavāpi; aindrāgno vai bhāga eko mahākratau
 33 evaṃ saṃcintya bhagavān mahendraḥ pākaśāsanaḥ
     kuberaṃ sarvayakṣāṇāṃ dhanānāṃ ca prabhuṃ tathā
 34 vaivasvataṃ pitṝṇāṃ ca varuṇaṃ cāpy apāṃ tathā
     ādhipatyaṃ dadau śakraḥ satkṛtya varadas tadā

SECTION XVI

"Vrihaspati said, 'Thou art the mouth, O Agni, of all the gods. Thou art the carrier of sacred offerings. Thou, like a witness, hast access to the inner souls of all creatures. The poets call thee single, and again three-fold. O eater of burnt offerings, abandoned by thee the Universe would forthwith cease to be. The Brahmanas by bowing to thee, win with their wives and sons an eternal region, the reward of their own meritorious deeds. O Agni, it is thou who art the bearer of sacred offerings. Thou, O Agni, art thyself the best offering. In a sacrificial ceremony of the supreme order, it is thee that they worship with incessant gifts and offerings. O bearer of offerings, having created the three worlds, thou when the hour cometh, consumeth them in thy unkindled form. Thou art the mother of the whole Universe; and thou again, O Agni, art its termination. The wise call thee identical with the clouds and with the lightning; flames issuing from thee, support all creatures. All the waters are deposited in thee; so is this entire world. To thee, O purifier, nothing is unknown in the three worlds. Every body taketh kindly to his progenitor; do thou enter the waters without fear. I shall

p. 27

render thee strong with the eternal hymns of the Veda. Thus glorified, the bearer of burnt offerings, that best of poets, well-pleased, spoke laudable words to Vrihaspati. And he said, 'I shall show Indra to thee. This I tell thee for truth.'

"Salya continued, 'Then Agni entered the waters including seas and tiny ponds, and came to that reservoir, where, O best of Bharata's race, while searching the lotus flowers, he saw the king of the gods lying within the fibres of a lotus-stalk. And soon coming back, he informed Vrihaspati how Indra had taken refuge in the fibres of a lotus-stalk, assuming a minute form. Then Vrihaspati, accompanied by the gods, the saints and the Gandharvas, went and glorified the slayer of Vala by referring to his former deeds. And he said, 'O Indra, the great Asura Namuchi was killed by thee; and those two Asuras also of terrible strength, viz., Samvara and Vala. Wax strong, O performer of a hundred sacrifices, and slay all thy foes. Rise, O Indra! Behold, here are assembled the gods and the saints. O Indra, O great lord, by slaying Asuras, thou hast delivered the worlds. Having got the froth of waters, strengthened with Vishnu's energy, thou formerly slew Vritra. Thou art the refuge of all creatures and art adorable. There is no being equal to thee. All the creatures, O Indra, are supported by thee, Thou didst build the greatness of the gods. Deliver all, together with the worlds by assuming thy strength, O great Indra.' And thus glorified, Indra increased little by little; and having assumed his own form, he waxed strong and spoke to the preceptor Vrihaspati standing before. And he said, 'What business of yours yet remaineth; the great Asuras, son of Twashtri, hath been killed; and Vritra also, whose form was exceedingly big and who destroyed the worlds.'

"Vrihaspati said, 'The human Nahusha, a king, having, obtained the throne of heaven by virtue of the power of the divine saints, is giving us exceeding trouble.'

"Indra said, 'How hath Nahusha obtained the throne of heaven, difficult to get? What austerities did he practise? How great is his power, O Vrihaspati!'

"Vrihaspati said, 'The gods having been frightened, wished for a king of heaven, for thou hadst given up the high dignity of heaven's ruler. Then the gods, the Pitris of the universe, the saints, and the principal Gandharvas, all met together, O Indra, and went to Nahusha and said, 'Be thou our king, and the defender of the Universe!' To them said Nahusha, 'I am not able; fill me with your power and with the virtue of your austerities!' So told, the deities strengthened him, O king of the gods! And thereupon Nahusha became a person of terrible strength, and becoming thus the ruler of the three worlds, he hath put the great saints in harness, and the wretch is thus journeying from world to world. Mayst thou never see Nahusha who is terrible. He emitteth poison from his eyes, and absorbeth the energy of all. All the gods

p. 28

are exceedingly frightened; they go about concealed and do not cast a glance at him!'

"Salya continued, While that best of Angira's race was thus speaking, there came that guardian of the world, Kuvera, and also Yama the son of Surya, and the old god Soma, and Varuna. And arrived there they said to the great Indra, 'How lucky that the son of Twashtri hath been killed, and Vritra also! How lucky, O Indra, that we are beholding thee safe and sound, while all thy enemies have been killed!' Indra received all those guardians of the worlds, and with a glad heart greeted them in proper form with a view to requesting them in connection with Nahusha. And he said, 'Nahusha of terrible mien is the king of the gods; therein lend me your assistance.' They replied, 'Nahusha is of awful mien; his sight is poison; we are afraid of him, O God. If thou overthrowest Nahusha, then we shall be entitled to our shares of sacrificial offerings, O Indra.' Indra said, 'Let it be so. You and the ruler of the waters, and Yama, and Kuvera shall this day be crowned along with me. Aided by all the gods, let us overthrow the foe Nahusha of terrible gaze.' Then Agni also said to Indra, 'Give me a share in sacrificial offerings. I also shall lend you my assistance.' Indra said to him, 'O Agni, thou also shalt get a share in great sacrifices,--there will be a single share (in such) for both Indra and Agni.'

"Salya continued, 'Thus did the illustrious lord Indra, the chastiser of Paka, the giver of boons, bestow, after deliberation upon Kuvera the sovereignty over the Yakshas, and all the wealth of the world; upon Yama, the sovereignty over the Pitris; and upon Varuna, that over the waters.'

Book 5
Chapter 17

 1 [ṣ]
      atha saṃcintayānasya devarājasya dhīmataḥ
      nahuṣasya vadhopāyaṃ lokapālaiḥ sahaiva taiḥ
      tapasvī tatra bhagavān agastyaḥ pratyadṛśyata
  2 so 'bravīd arcya devendraṃ diṣṭyā vai vardhate bhavān
      viśvarūpavināśena vṛtrāsuravadhena ca
  3 diṣṭyā ca nahuṣo bhraṣṭo devarājyāt puraṃdara
      diṣṭyā hatāriṃ paśyāmi bhavantaṃ balasūdana
  4 svāgataṃ te maharṣe 'stu prīto 'haṃ darśanāt tava
      pādyam ācamanīyaṃ ca gām arghyaṃ ca pratīccha me
  5 pūjitaṃ copaviṣṭaṃ tam āsane munisattamam
      paryapṛcchata deveśaḥ prahṛṣṭo brāhmaṇarṣabham
  6 etad icchāmi bhagavan kathyamānaṃ dvijottama
      paribhraṣṭaḥ kathaṃ svargān nahuṣaḥ pāpaniścayaḥ
  7 śṛṇu śakra priyaṃ vākyaṃ yathā rājā durātmavān
      svargād bhraṣṭo durācāro nahuṣo baladarpitaḥ
  8 śramārtās tu vahantas taṃ nahuṣaṃ pāpakāriṇam
      devarṣayo mahābhāgās tathā brahmarṣayo 'malāḥ
      papracchuḥ saṃśayaṃ deva nahuṣaṃ jayatāṃ vara
  9 ya ime brahmaṇā proktā mantrā vai prokṣaṇe gavām
      ete pramāṇaṃ bhavata utāho neti vāsava
      nahuṣo neti tān āha tamasā mūḍha cetanaḥ
  10 adharme saṃpravṛttas tvaṃ dharmaṃ na pratipadyase
     pramāṇam etad asmākaṃ pūrvaṃ proktaṃ maharṣibhiḥ
 11 tato vivadamānaḥ sa munibhiḥ saha vāsava
     atha mām aspṛśan mūrdhni pādenādharmapīḍitaḥ
 12 tenābhūd dhuta tejāḥ sa niḥśrīkaś ca śacīpate
     tatas tam aham āvignam avocaṃ bhayapīḍitam
 13 yasmāt pūrvaiḥ kṛtaṃ brahma brahmarṣibhir anuṣṭhitam
     aduṣṭaṃ dūṣayasi vai yac ca mūrdhny aspṛśaḥ padā
 14 yac cāpi tvam ṛṣīn mūḍha brahmakalpān durāsadān
     vāhān kṛtvā vāhayasi tena svargād dhataprabhaḥ
 15 dhvaṃsa pāpaparibhraṣṭaḥ kṣīṇapuṇyo mahītalam
     daśavarṣasahasrāṇi sarparūpadharo mahān
     vicariṣyasi pūrṇeṣu punaḥ svargam avāpsyasi
 16 evaṃ bhraṣṭo durātmā sa devarājyād ariṃdama
     diṣṭyā vardhāmahe śakra hato bāhmaṇa kaṇṭakaḥ
 17 triviṣṭapaṃ prapadyasva pāhi lokāñ śacīpate
     jitendriyo jitāmitraḥ stūyamāno maharṣibhiḥ
 18 tato devā bhṛṣaṃ tuṣṭā maharṣigaṇasaṃvṛtāḥ
     pitaraś caiva yakṣāś ca bhujagā rākṣasās tathā
 19 gandharvā devakanyāś ca sarve cāpsarasāṃ gaṇāḥ
     sarāṃsi saritaḥ śailāḥ sāgarāś ca viśāṃ pate
 20 upagamyābruvan sarve diṣṭyā vardhasi śatruhan
     hataś ca nahuṣaḥ pāpo diṣṭyāgastyena dhīmatā
     diṣṭyā pāpasamācāraḥ kṛtaḥ sarpo mahītale

SECTION XVII

"Salya said, 'Now when the great Indra, the intelligent chief of the gods, was deliberating with the guardians of the world and other deities upon the means of slaying Nahusha, there appeared at that spot the venerable ascetic Agastya. And Agastya honoured the lord of the gods and said, 'How fortunate that thou art flourishing after the destruction of that being of universal form, as also that of Vritra. And how fortunate. O Purandara, Nahusha hath been hurled from the throne of heaven. How fortunate, O slayer of Vala, that I behold thee with all thy enemies killed.'

"Indra said, 'Hath thy journey hither been pleasant, O great saint, I am delighted to see thee. Accept from me water for washing thy feet and face, as also the Arghya and the cow.'

"Salya continued, 'Indra, well-pleased, began to question that best

p. 29

of saints and greatest of Brahmanas when he was seated on a seat after receiving due honours, thus, O revered saint, O best of Brahmanas, I wish to have it recited by thee how Nahusha of vicious soul was hurled from heaven.'

"Agastya said, 'Listen, O Indra, to the pleasant narrative how the wicked and vicious Nahusha, intoxicated with pride of strength, had been hurled from heaven. The pure-spirited Brahmanas and celestial saints, while carrying him, weary with toil, questioned that vicious one, O best of victors, saying, 'O Indra, there are certain hymns in the Vedas, directed to be recited while sprinkling the cows. Are they authentic or not? Nahusha, who had lost his senses by the operation of the Tamas, told them that they were not authentic.' The saints then said, 'Thou art tending towards unrighteousness; thou takest not to the righteous path. The greatest saints have formerly said they are authentic, O Indra.' And incited by Untruth, he touched me on my head with his foot. At this, O lord of Sachi, he became divested of power and of good looks. Then, as he was agitated and overpowered with fear, I spoke to him, 'Since thou hast pronounced as spurious the unexceptionable hymns of the Veda which have been recited by Brahmarsis (Brahmana saints), and since thou hast touched my head with thy foot, and since thou, O ignorant wretch, hast turned these unapproachable saints, equal to Brahma, into animals for carrying thee, therefore, O wretch, be divested of thy lustre, and being hurled headlong, fall thou from heaven, the effect of all thy good deeds being exhausted. For ten thousand years, thou shalt, in the form of an enormous snake, roam over the earth. When that period is full, thou mayst come back to heaven. Thus hath that wretch been hurled from the throne of heaven, O repressor of foes.' How fortunate, O Indra, that we are flourishing now. That thorn of the Brahmanas hath been killed. O lord of Sachi, repair thou to heaven, protect the worlds, subdue thy senses, subdue thy foes, and be glorified by the great saints.'

"Salya continued, 'Then, O ruler of men, the gods, and the bands of great saints were exceedingly pleased. And so also were the Pitris, the Yakshas, the Snakes, the Rakshasas, the Gandharvas, and all the bands of celestial nymphs. And the tanks, the rivers, the mountains, and the seas also were highly pleased. And all came up and said, 'How fortunate, O slayer of foes, that thou art flourishing! How fortunate, that the intelligent Agastya hath killed the vicious Nahusha! How fortunate that the vile individual hath been turned into a snake to roam over the earth!'"

Book 5
Chapter 18

 1 [ṣ]
      tataḥ śakraḥ stūyamāno gandharvāpsarasāṃ gaṇaiḥ
      airāvataṃ samāruhya dvipendraṃ lakṣaṇair yutam
  2 pāvakaś ca mahātejā maharṣiś ca bṛhaspatiḥ
      yamaś ca varuṇaś caiva kuberaś ca dhaneśvaraḥ
  3 sarvair devaiḥ parivṛtaḥ śakro vṛtraniṣūdanaḥ
      gandharvair apsarobhiś ca yātas tribhuvanaṃ prabhuḥ
  4 sa sametya mahendrāṇyā devarājaḥ śatakratuḥ
      mudā paramayā yuktaḥ pālayām āsa devarāṭ
  5 tataḥ sa bhagavāṃs tatra aṅgirāḥ samadṛśyata
      atharvaveda mantraiś ca devendraṃ samapūjayat
  6 tatas tu bhagavān indraḥ prahṛṣṭaḥ samapadyata
      varaṃ ca pradadau tasmai atharvāṅgirase tadā
  7 atharvāṅgirasaṃ nāma asmin vede bhaviṣyati
      udāharaṇam etad dhi yajñabhāgaṃ ca lapsyase
  8 evaṃ saṃpūjya bhagavān atharvāṅgirasaṃ tadā
      vyasarjayan mahārāja devarājaḥ śatakratuḥ
  9 saṃpūjya sarvāṃs tridaśān ṛṣīṃś cāpi tapodhanān
      indraḥ pramudito rājan dharmeṇāpālayat prajāḥ
  10 evaṃ duḥkham anuprāptam indreṇa saha bhāryayā
     ajñātavāsaś ca kṛtaḥ śatrūṇāṃ vadhakāṅkṣayā
 11 nātra manyus tvayā kāryo yat kliṣṭo 'si mahāvane
     draupadyā saha rājendra bhrātṛbhiś ca mahātmabhiḥ
 12 evaṃ tvam api rājendra rājyaṃ prāpsyasi bhārata
     vṛtraṃ hatvā yathā prāptaḥ śakraḥ kauravanandana
 13 durācāraś ca nahuṣo brahma dviṭ pāpacetanaḥ
     agastyapāśābhihato vinaṣṭaḥ śāśvatīṃ samāḥ
 14 evaṃ tava durātmānaḥ śatravaḥ śatrusūdana
     kṣipraṃ nāśaṃ gamiṣyanti karṇaduryodhanādayaḥ
 15 ataḥ sāgaraparyantāṃ bhokṣyase medinīm imām
     bhrātṛbhiḥ sahito vīra draupadyā ca sahābhibho
 16 upākhyānam idaṃ śakra vijayaṃ veda saṃmitam
     rājñā vyūḍheṣv anīkeṣu śrotavyaṃ jayam icchatā
 17 tasmāt saṃśrāvayāmi tvāṃ vijayaṃ jayatāṃ vara
     saṃstūyamānā vardhante mahātmāno yudhiṣṭhira
 18 kṣatriyāṇām abhāvo 'yaṃ yudhiṣṭhira mahātmanām
     duryodhanāparādhena bhīmārjunabalena ca
 19 ākhyānam indra vijayaṃ ya idaṃ niyataḥ paṭhet
     dhūtapāpmā jitasvargaḥ sa pretyeha ca modate
 20 na cārijaṃ bhayaṃ tasya na cāputro bhaven naraḥ
     nāpadaṃ prāpnuyāt kāṃ cid dīrgham āyuś ca vindati
     sarvatra jayam āpnoti na kadā cit parājayam
 21 evam āśvāsito rājā śalyena bharatarṣabha
     pūjayām āsa vidhivac chalyaṃ dharmabhṛtāṃ varaḥ
 22 śrutvā śalyasya vacanaṃ kuntīputro yudhiṣṭhiraḥ
     pratyuvāca mahābāhur madrarājam idaṃ vacaḥ
 23 bhavān karṇasya sārathyaṃ kariṣyati na saṃśayaḥ
     tatra tejovadhaḥ kāryaḥ karṇasya mama saṃstavaiḥ
 24 evam etat kariṣyāmi yathā māṃ saṃprabhāṣase
     yac cānyad api śakṣyāmi tat kariṣyāmy ahaṃ tava
 25 tata āmantrya kaunteyāñ śalyo madrādhipas tadā
     jagāma sabalaḥ śrīmān duryodhanam ariṃdamaḥ

SECTION XVIII

"Salya said, "Then Indra, glorified by the bands of Gandharvas and celestial nymphs, mounted on Airavata, the king of elephants, characterised by auspicious marks. And the illustrious Agni, and the great saint Vrihaspati, and Yama, and Varuna, and Kuvera, the lord of riches, accompanied him. And the lord Sakra, the slayer of Vritra, then went to the three worlds surrounded by the gods together with the Gandharvas and the celestial nymphs. And the performer of a hundred sacrifices, the king of the deities, was thus united with his queen. And he began to protect the worlds with exceeding gladness. Then the illustrious divine saint Angiras arrived in the assembly of Indra and worshipped him duly by reciting the hymns of the Atharva. And the great lord Indra became satisfied and granted a boon to the Atharvangiras. And Indra said, 'Thou wilt be known as a Rishi of the name Atharvangiras in the Atharva Veda, and thou wilt also get a share in sacrifices.' And having honoured Atharvangiras thus, the great lord Indra, the performer of a hundred sacrifices, parted with him, O great king. And he honoured all the deities and all the saints endued with wealth of asceticism. And, O king, Indra, well-pleased, governed the people virtuously. Thus was misery endured by Indra with his wife. And with the view of slaying his foes, even he had to pass a period in concealment. Thou shouldst not take it to heart that thou, O king of kings, hast suffered with Draupadi as also with thy high-minded brothers in the great forest. O king of kings, O descendant of Bharata, O delighter of Kuru's race, thou wilt get back thy kingdom in the same way as Indra got his, after having killed Vritra. The vicious Nahusha, that enemy of Brahmanas, of evil mind, was overthrown by the curse of Agastya, and reduced to nothing for endless years. Similarly, O slayer of foes, thy enemies, Karna and Duryodhana and others of vicious souls will quickly be destroyed. Then, O hero, thou wilt enjoy the whole of this earth, as far as the sea, with thy brothers and this Draupadi. This story of the victory of Indra, equal to the Veda in its sacred character, should be listened to by a king desirous of victory and when his forces have been arrayed in order of battle. Therefore, O best of victors, I am reciting it to thee for thy victory, O Yudhishthira. High-souled persons attain prosperity when they are glorified. O Yudhishthira, the destruction of high-souled Kshatriyas is at hand by reason of the crimes of Duryodhana, and through the might also of Bhima and Arjuna. He who readeth this story of Indra's victory with a heart full of religious faith, is cleansed of his sins, attaineth a region of bliss, and obtaineth joy both in this world and in the next. He hath no fear of his foes; he never becometh a sonless man, never encountereth any peril whatever, and enjoyeth long life. Everywhere victory declareth for him, and he knoweth not what defeat is.'

p. 31

"Vaisampayana continued, 'O best of Bharata's race, the king, that best of righteous men, thus encouraged by Salya, honoured him in proper form. And Yudhishthira, the son of Kunti, of powerful arms, having beard the words of Salya, spoke to the king of the Madras the following words, 'There is no doubt that thou wilt act as the charioteer of Karna. Thou must damp the spirits of Karna then by recounting the praises of Arjuna.'

"Salya said, 'Let it be so. I shall do just as thou tellest me. And I shall do for thee anything else that I may be able to do.'

"Vaisampayana continued, 'Then Salya, the king of the Madras, bade farewell to the sons of Kunti. And that handsome man then went with his army to Duryodhana, O repressor of foes.'"

Book 5
Chapter 19

 1 [v]
      yuyudhānas tato vīraḥ sātvatānāṃ mahārathaḥ
      mahatā caturaṅgeṇa balenāgād yudhiṣṭhiram
  2 tasya yodhā mahāvīryā nānādeśasamāgatāḥ
      nānāpraharaṇā vīrāḥ śobhayāṃ cakrire balam
  3 paraśvadhair bhiṇḍa bālaiḥ śaktitomaramudgaraiḥ
      śaktyṛṣṭi paraśu prāsaiḥ karavālaiś ca nirmalaiḥ
  4 khaḍgakārmukaniryūhaiḥ śaraiś ca vividhair api
      tailadhautaiḥ prakāśadbhis tad aśobhata vai balam
  5 tasya meghaprakāśasya śastrais taiḥ śobhitasya ca
      babhūva rūpaṃ sainyasya meghasyeva sa vidyutaḥ
  6 akṣauhiṇī hi senā sā tadā yaudhiṣṭhiraṃ balam
      praviśyāntar dhadhe rājan sāgaraṃ kunadī yathā
  7 tathaivākṣauhiṇīṃ gṛhya cedīnām ṛṣabho balī
      dhṛṣṭaketur upāgacchat pāṇḍavān amitaujasaḥ
  8 māgadhaś ca jayatseno jarāsaṃdhir mahābalaḥ
      akṣauhiṇyaiva sainyasya dharmarājam upāgamat
  9 tathaiva pāṇḍyo rājendra sāgarānūpavāsibhiḥ
      vṛto bahuvidhair yodhair yudhiṣṭhiram upāgamat
  10 tasya sainyam atīvāsīt tasmin balasamāgame
     prekṣaṇīyataraṃ rājan suveṣaṃ balavat tadā
 11 drupadasyāpy abhūt senā nānādeśasamāgataiḥ
     śobhitā puruṣaiḥ śūraiḥ putraiś cāsya mahārathaiḥ
 12 tathaiva rājā matsyānāṃ virāṭo vāhinīpatiḥ
     pārvatīyair mahīpālaiḥ sahitaḥ pāṇḍavān iyāt
 13 itaś cetaś ca pāṇḍūnāṃ samājagmur mahātmanām
     akṣauhiṇyas tu saptaiva vividhadhvajasaṃkulāḥ
     yuyutsamānāḥ kurubhiḥ pāṇḍavān samaharṣayan
 14 tathaiva dhārtarāṣṭrasya harṣaṃ samabhivardhayan
     bhagadatto mahīpālaḥ senām akṣauhiṇīṃ dadau
 15 tasya cīnaiḥ kirātaiś ca kāñcanair iva saṃvṛtam
     babhau balam anādhṛṣyaṃ karṇikāravanaṃ yathā
 16 tathā bhūriśravāḥ śūraḥ śalyaś ca kurunandana
     duryodhanam upāyātāv akṣauhiṇyā pṛthak pṛthak
 17 kṛtavarmā ca hārdikyo bhojāndhakabalaiḥ saha
     akṣauhiṇyaiva senāyā duryodhanam upāgamat
 18 tasya taiḥ puruṣavyāghrair vanamālā dharair balam
     aśobhata yathāmattair vanaṃ prakrīḍitair gajaiḥ
 19 jayadratha mukhāś cānye sindhusauvīravāsinaḥ
     ājagmuḥ pṛthivīpālāḥ kampayanta ivācalān
 20 teṣām akṣauhiṇī senā bahulā vibabhau tadā
     vibhūyamānā vātena bahurūpā ivāmbudāḥ
 21 sudakṣiṇaś ca kāmbojo yavanaiś ca śakais tathā
     upājagāma kauravyam akṣauhiṇyā viśāṃ pate
 22 tasya senā samāvāyaḥ śalabhānām ivābabhau
     sa ca saṃprāpya kauravyaṃ tatraivāntar dadhe tadā
 23 tathā māhiṣmatī vāsī nīlo nīlāyudhaiḥ saha
     mahīpālo mahāvīryair dakṣiṇāpathavāsibhiḥ
 24 āvantyau ca mahīpālau mahābalasu saṃvṛtau
     pṛthag akṣauhiṇībhyāṃ tāv abhiyātau suyodhanam
 25 kekayāś ca naravyāghrāḥ sodaryāḥ pañca pārthivāḥ
     saṃharṣayantaḥ kauravyam akṣauhiṇyā samādravan
 26 itaś cetaś ca sarveṣāṃ bhūmipānāṃ mahātmanām
     tisro 'nyāḥ samavartanta vāhinyo bharatarṣabha
 27 evam ekādaśāvṛttāḥ senā duryodhanasya tāḥ
     yuyutsamānāḥ kaunteyān nānā dhvajasamākulāḥ
 28 na hāstinapure rājann avakāśo 'bhavat tadā
     rājñāṃ sabalamukhyānāṃ prādhānyenāpi bhārata
 29 tataḥ pañcanadaṃ caiva kṛtsnaṃ ca kurujāṅgalam
     tathā rohita kāraṇyaṃ maru bhūmiś ca kevalā
 30 ahic chatraṃ kālakūṭaṃ gaṅgākūlaṃ ca bhārata
     vāraṇā vāṭadhānaṃ ca yāmunaś caiva parvataḥ
 31 eṣa deśaḥ suvistīrṇaḥ prabhūtadhanadhānyavān
     babhūva kauraveyāṇāṃ balena susamākulaḥ
 32 tatra sainyaṃ tathāyuktaṃ dadarśa sa purohitaḥ
     yaḥ sapāñcālarājena preṣitaḥ kauravān prati

SECTION XIX

"Vaisampayana said, 'Then Yuyudhana, the great hero of the Satwata race, came to Yudhishthira with a large army of foot, and horses and cars and elephants. And his soldiers of great valour come from various lands, bore various weapons of war, and heroic in look they beautified the Pandava army. And that army looked splendid by reason of battleaxes, and missiles and spears, and lances, and mallets, and clubs, and staves, and cords, and stainless swords, and daggers, and arrows of various kinds, all of the best temper. And the army, beautified by those weapons, and resembling in colour the cloudy sky, assumed an appearance like to amass of clouds with lightning-flashes in its midst. And the army counted an Akshauhini of troops. And when absorbed in the troops of Yudhishthira it entirely disappeared, as doth a small river when it enters the sea. And similarly, the powerful chief of the Chedis, Dhrishtaketu, accompanied by an Akshauhini, came to the sons of Pandu of immeasurable strength. And the king of Magadha, Jayatsena of great strength, brought with him for Yudhishthira an Akshauhini of troops. And similarly, Pandya, who dwelt on the coast-land near the sea, came accompanied by troops of various kinds to Yudhishthira, the king of kings. And, O king, when all these troops had assembled, his army, finely dressed and exceedingly strong, assumed an appearance pleasant to the eye. And the army of Drupada, also was beautified by valiant soldiers who had come from various lands, and also by his mighty sons. And similarly, Virata, the king of the Matsyas, a leader of troops, accompanied by the king of the hilly regions, came to Pandu's sons. And for the high-souled sons of Pandu there were thus assembled from various directions, seven Akshauhini of troops, bristling with banners of various forms. And eager to fight with the Kurus, they gladdened the hearts of

p. 32

the Pandavas. And in the same way king Bhagadatta, gladdening the heart of Dhritarashtra's son, gave an Akshauhini of troops to him. And the unassailable mass of his troops, crowded with Chins and Kiratas, all looking like figures of gold, assumed a beauty like to that of a forest of Karnikara trees. And so the valiant Bhurisravas, and Salya, O son of Kuru, came to Duryodhana, with an Akshauhini of troops each. And Kritavarman, the son of Hridika, accompanied by the Bhojas, the Andhas, and the Kukuras, came to Duryodhana with an Akshauhini of troops. And the body of his troops composed of those mighty soldiers, who wore on their persons garlands of many-coloured flowers, looked as graceful as a number of sportive elephants that have passed through a wood. And others led by Jayadratha, the dwellers of the land of Sindhusauvira, came in such force that the hills seemed to tremble under their tread. And their force, counting an Akshauhini, looked like a mass of clouds moved by the wind. And Sudakshina, the king of the Kambhojas, O ruler of men, accompanied by the Yavanas and Sakas, came to the Kuru chief with an Akshauhini of troops. And the body of his troops that looked like a flight of locusts, meeting with the Kuru force, was absorbed and disappeared in it. And similarly came king Nila, the resident of the city of the Mahishmati, with mighty soldiers from the southern country who carried weapons of pretty make. And the two kings of Avanti, accompanied by a mighty force, brought to Duryodhana, each a separate Akshauhini of troops. And those tigers among men, the five royal brothers, the princes of Kekaya, hastened to Duryodhana with an Akshauhini of troops, and gladdened his heart. And from the illustrious king, of other quarters there came, O best of Bharata's race, three large divisions of troops. And thus Duryodhana had a force which numbered eleven Akshauhinis all eager to fight with the sons of Kunti, and bristling with banners of various forms. And, O descendant of Bharata, there was no space in the city of Hastinapura even for the principal leaders of Duryodhana's army. And for this reason the land of the five rivers, and the whole of the region called Kurujangala, and the forest of Rohitaka which was uniformly wild, and Ahichatra and Kalakuta, and the banks of the Ganga, and Varana, and Vatadhana, and the hill tracts on the border of the Yamuna--the whole of this extensive tract--full of abundant corn and wealth, was entirely overspread with the army of the Kauravas. And that army, so arranged, was beheld by the priest who had been sent by the king of the Panchalas to the Kurus.'"

Book 5
Chapter 20

  1 [v]
      sa tu kauravyam āsādya drupadasya purohitaḥ
      satkṛto dhṛtarāṣṭreṇa bhīṣmeṇa vidureṇa ca
  2 sarvaṃ kauśalyam uktvādau pṛṣṭvā caivam anāmayam
      sarvasenāpraṇetṝṇāṃ madhye vākyam uvāca ha
  3 sarvair bhavadbhir vidito rājadharmaḥ sanātanaḥ
      vākyopādāna hetos tu vakṣyāmi vidite sati
  4 dhṛtaraṣṭraś ca pāṇḍuś ca sutāv ekasya viśrutau
      tayoḥ samānaṃ draviṇaṃ paitṛkaṃ nātra saṃśayaḥ
  5 dhṛtarāṣṭrasya ye putrās te prāptāḥ paitṛkaṃ vasu
      pāṇḍuputrāḥ kathaṃ nāma na prāptāḥ paitṛkaṃ vasu
  6 evaṃgate pāṇḍaveyair viditaṃ vaḥ purā yathā
      na prāptaṃ paitṛkaṃ dravyaṃ dhārtarāṣṭreṇa saṃvṛtam
  7 prāṇāntikair apy upāyaiḥ prayatadbhir anekaśaḥ
      śeṣavanto na śakitā nayituṃ yamasādanam
  8 punaś ca vardhitaṃ rājyaṃ svabalena mahātmabhiḥ
      chadmanāpahṛtaṃ kṣudrair dhārtarāṣṭraḥ sa saubalaiḥ
  9 tad apy anumataṃ karma tathāyuktam anena vai
      vāsitāś ca mahāraṇye varṣāṇīha trayodaśa
  10 sabhāyāṃ kleśitair vīraiḥ saha bhāryais tathā bhṛśam
     araṇye vividhāḥ kleśāḥ saṃprāptās taiḥ sudāruṇāḥ
 11 tathā virāṭanagare yonyantaragatair iva
     prāptaḥ paramasaṃkleśo yathā pāpair mahātmabhiḥ
 12 te sarve pṛṣṭhataḥ kṛtvā tat sarvaṃ pūrvakilbiṣam
     sāmaiva kurubhiḥ sārdham icchanti kurupuṃgavāḥ
 13 teṣāṃ ca vṛttam ājñāya vṛttaṃ duryodhanasya ca
     anunetum ihārhanti dhṛtarāṣṭraṃ suhṛjjanāḥ
 14 na hi te vigrahaṃ vīrāḥ kurvanti kurubhiḥ saha
     avināśena lokasya kāṅkṣante pāṇḍavāḥ svakam
 15 yaś cāpi dhārtarāṣṭrasya hetuḥ syād vigrahaṃ prati
     sa ca hetur na mantavyo balīyāṃsas tathā hi te
 16 akṣauhiṇyo hi saptaiva dharmaputrasya saṃgatāḥ
     yuyutsamānāḥ kurubhiḥ pratīkṣante 'sya śāsanam
 17 apare puruṣavyāghrāḥ sahasrākṣauhiṇī samāḥ
     sātyakir bhīmasenaś ca yamau ca sumahābalau
 18 ekādaśaitāḥ pṛtanā ekataś ca samāgatāḥ
     ekataś ca mahābāhur bahurūpo dhanaṃjayaḥ
 19 yathā kirīṭī senābhyaḥsarvābhyo vyatiricyate
     evam eva mahābāhur vāsu devo mahādyutiḥ
 20 bahulatvaṃ ca senānāṃ vikramaṃ ca kirīṭinaḥ
     buddhimattāṃ ca kṛṣṇasya buddhvā yudhyeta ko naraḥ
 21 te bhavanto yathā dharmaṃ yathā samayam eva ca
     prayacchantu pradātavyaṃ mā vaḥ kālo 'tyagād ayam

SECTION XX

"Vaisampayana said, 'Then Drupada's priest, having approached the Kaurava chief, was honoured by Dhritarashtra as also by Bhishma and

p. 33

[paragraph continues] Vidura. And having first told the news of the welfare of the Pandavas, he enquired about the welfare of the Kauravas. And he spoke the following words in the midst of all the leaders of Duryodhana's army, 'The eternal duties of kings are known to you all. But though known, I shall yet recite them as an introduction to what I am going to say. Both Dhritarashtra and Pandu are known to be sons of the same father. There is no doubt that the share of each to the paternal wealth should be equal. The sons of Dhritarashtra obtained the paternal wealth. Why did not the sons of Pandu at all receive their paternal portion? Ye are aware how formerly the sons of Pandu did not receive their paternal property which was all usurped by Dhritarashtra's sons. The latter endeavoured in various ways to remove the sons of Pandu from their path by employment even of murderous contrivances; but as their destined terms of life had not wholly run out, the sons of Pandu could not be sent to the abode of Yama. Then again, when those high-souled princes had carved out a kingdom by their own strength, the mean-minded sons of Dhritarashtra, aided by Suvala's son, robbed them of it by deceit. This Dhritarashtra gave his sanction even to that act as hath been usual with him. And for thirteen years they were then sent to sojourn in the great wilderness. In the council-hall, they had also been subjected to indignities of various kinds, along with their wife, valiant though they were. And great also were the sufferings that they had to endure in the woods. Those virtuous princes had also to endure unspeakable woes in the city of Virata,--such as are endured only by vicious men when their souls transmigrate into the forms of inferior beings, Ye best of Kuru's race, overlooking all these injuries of yore they desire nothing but a peaceful settlement with the Kurus! Remembering their behaviour, and that of Duryodhana also, the latter's friends should entreat him to consent to peace! The heroic sons of Pandu are not eager for war with the Kurus. They desire to get back their own share without involving the world in ruin. If Dhritarashtra's son assigns a reason in favour of war, that can never be a proper reason. The sons of Pandu are more powerful. Seven Akshauhinis of troops have been collected on behalf of Yudhishthira, all eager to fight with the Kurus, and they are now awaiting his word of command. Others there are tigers among men, equal in might to a thousand Akshauhinis, such as Satyaki and Bhimasena, and the twin brothers of mighty strength. It is true that these eleven divisions of troops are arrayed on one side, but these are balanced on the other by the mighty-armed Dhananjaya of manifold form. And as Kiritin exceeds in strength even all these troops together, so also doth Vasudeva's son of great effulgence and powerful intellect. Who is there that would fight, in view of the magnitude of the opposing force, the valour of Arjuna, and the wisdom of Krishna? Therefore, I ask you to give back what should be given, as dictated by morality and compact. Do not let the opportunity pass!'"

Book 5
Chapter 21

1 [v]
      tasya tad vacanaṃ śrutvā prajñāvṛddho mahādyutiḥ
      saṃpūjyainaṃ yathākālaṃ bhīṣmo vacanam abravīt
  2 diṣṭyā kuśalinaḥ sarve pāṇḍavāḥ saha bāndhavaiḥ
      diṣṭyā sahāyavantaś ca diṣṭyā dharme ca te ratāḥ
  3 diṣṭyā ca saṃdhikāmās te bhrātaraḥ kurunandanāḥ
      diṣṭyā na yuddhamanasaḥ saha dāmodareṇa te
  4 bhavatā satyam uktaṃ ca sarvam etan na saṃśayaḥ
      atitīkṣṇaṃ tu te vākyaṃ brāhmaṇyād iti me matiḥ
  5 asaṃśayaṃ kleśitās te vane ceha ca pāṇḍavāḥ
      prāptāś ca dharmataḥ sarvaṃ pitur dhanam asaṃśayam
  6 kirīṭī balavān pārthaḥ kṛtāstraś ca mahābalaḥ
      ko hi pāṇḍusutaṃ yuddhe viṣaheta dhanaṃjayam
  7 api vajradharaḥ sākṣāt kim utānye dhanur bhṛtaḥ
      trayāṇām api lokānāṃ samartha iti me matiḥ
  8 bhīṣme bruvati tad vākyaṃ dhṛṣṭam ākṣipya manyumān
      duryodhanaṃ samālokya karṇo vacanam abravīt
  9 na tan na viditaṃ brahmaṁl loke bhūtena kena cit
      punar uktena kiṃ tena bhāṣitena punaḥ punaḥ
  10 duryodhanārthe śakunir dyūte nirjitavān purā
     samayena gato 'raṇyaṃ pāṇḍuputro yudhiṣṭhiraḥ
 11 na taṃ samayam ādṛtya rājyam icchati paitṛkam
     balam āśritya matsyānāṃ pāñcālānāṃ ca pārthivaḥ
 12 duryodhano bhayād vidvan na dadyāt padam antataḥ
     dharmatas tu mahīṃ kṛtsnāṃ pradadyāc chatrave 'pi ca
 13 yadi kāṅkṣanti te rājyaṃ pitṛpaitāmahaṃ punaḥ
     yathāpratijñaṃ kālaṃ taṃ carantu vanam āśritāḥ
 14 tato duryodhanasyāṅke vartantām akutobhayāḥ
     adhārmikām imāṃ buddhiṃ kuryur maurkhyād dhi kevalam
 15 atha te dharmam utsṛjya yuddham icchanti pāṇḍavāḥ
     āsādyemān kuruśreṣṭhān smariṣyanti vaco mama
 16 kiṃ nu rādheya vācā te karma tat smartum arhasi
     eka eva yadā pārthaḥ ṣaḍ rathāñ jitavān yudhi
 17 na ced evaṃ kariṣyāmo yad ayaṃ brāhmaṇo 'bravīt
     dhruvaṃ yudhi hatās tena bhakṣayiṣyāma pāṃsukān
 18 dhṛtarāṣṭras tato bhīṣmam anumānya prasādya ca
     avabhartsya ca rādheyam idaṃ vacanam abravīt
 19 asmaddhitam idaṃ vākyaṃ bhīṣmaḥ śāṃtanavo 'bravīt
     pāṇḍavānāṃ hitaṃ caiva sarvasya jagatas tathā
 20 cintayitvā tu pārthebhyaḥ preṣayiṣyāmi saṃjayam
     sa bhavān pratiyātv adya pāṇḍavān eva māciram
 21 sa taṃ satkṛtya kauravyaḥ preṣayām āsa pāṇḍavān
     sabhāmadhye samāhūya saṃjayaṃ vākyam abravīt

SECTION XXI

"Vaisampayana said, 'Having heard his words, Bhishma, senior in wisdom, and endued with great effulgence, paid honours to him, and then spoke words suitable to the occasion. And he said, 'How fortunate that they are all well, with Krishna! How fortunate that they have procured aid, and that they are inclined to a virtuous course! How fortunate that those scions of Kuru's race desire peace with their cousins! There is no doubt that what thou hast said is true. Thy words, however, are exceedingly sharp,--the reason, I suppose, being that thou art a Brahmana. No doubt, the sons of Pandu were much harassed both here and in woods. No doubt, by law they are entitled to get all the property of their father. Arjuna, the son of Pritha, is strong trained in weapons, and is a great car-warrior. Who, in sooth, can withstand in battle Dhananjaya the son of Pandu. Even the wielder himself of the thunderbolt cannot,--other bowmen are hardly worth mention. My belief is that he is a match for all the three worlds!' And while Bhishma was thus speaking, Karna wrathfully and insolently interrupted his words, and looking at Duryodhana said, 'There is no creature in the world, O Brahmana, who is not informed of all these facts. What is the good of repeating them again and again? On behalf of Duryodhana, Sakuni formerly won in game of dice. Yudhishthira, the son of Pandu went to the woods according to a stipulation. He is now paying no regard to that stipulation, but confident of aid from the Matsyas and Panchalas, he wisheth to get back his ancestral throne. O learned man, Duryodhana would not yield even a single foot of land if thou appealest to his fears, but if justice requires, he would give up the whole earth even to a foe. If they wish to get back their ancestral throne, they should pass the specified period of time in the forest as had been stipulated. Afterwards let them live as the dependants of Duryodhana, safe and sound. From dull-headedness, however, let them not turn their mind towards an absolutely unrighteous course. If, nevertheless, abandoning the path of virtue, they desire war, then when they encounter in battle these praise-worthy Kurus, they will remember these my words.'

"Bhishma said, 'What is the use of thy talking, O Radha's son? Thou shouldst remember that occasion when Pritha's son, single-handed, over-powered in battle six car-warriors. If we do not act as this Brahmana hath said, to be sure, we shall be all slain by him in battle!"

"Vaisampayana continued, 'Then Dhritarashtra pacified Bhishma with words of entreaty, rebuked the son of Radha, and spoke the following words, What Bhishma, Santanu's son, hath said is salutary for us, as also for the Pandavas, and likewise for the whole universe. I shall, however, after deliberation, send Sanjaya to the sons of Pandu. So thou needst not wait. Go thou to the son of Pandu this very day.' The Kaurava chief then honoured Drupada's priest and sent him back to the

p. 35

[paragraph continues] Pandavas. And summoning Sanjaya to the council-hall, he addressed him in the following words."

Book 5
Chapter 22

1 [dhṛ]
      prāptān āhuḥ saṃjaya pāṇḍuputrān; upaplavye tān vijānīhi gatvā
      ajātaśatruṃ ca sabhājayethā; diṣṭyānagha grāmam upasthitas tvam
  2 sarvān vadeḥ saṃjaya svastimantaḥ; kṛcchraṃ vāsam atadarhā niruṣya
      teṣāṃ śāntir vidyate 'smāsu śīghraṃ; mithyopetānām upakāriṇāṃ satām
  3 nāhaṃ kva cit saṃjaya pāṇḍavānāṃ; mithyāvṛttiṃ kāṃ cana jātv apaśyam
      sarvāṃ śriyaṃ hy ātmavīryeṇa labdhvā; paryākārṣuḥ pāṇḍavā mahyam eva
  4 doṣaṃ hy eṣāṃ nādhigacche parikṣan; nityaṃ kaṃ cid yena garheya pārthān
      dharmārthābhyāṃ karma kurvanti nityaṃ; sukhapriyā nānurudhyanti kāmān
  5 dharmaṃ śītaṃ kṣutpipāse tathaiva; nidrāṃ tandrīṃ krodhaharṣau pramādam
      dhṛtyā caiva prajñayā cābhibhūya; dharmārthayogān prayatanti pārthāḥ
  6 tyajanti mitreṣu dhanāni kāle; na saṃvāsāj jīryati maitram eṣām
      yathārha mānārtha karā hi pārthās; teṣāṃ dveṣṭā nāsty ājamīḍhasya pakṣe
  7 anyatra pāpād viṣamān mandabuddher; duryodhanāt kṣudratarāc ca karṇāt
      teṣāṃ hīme hīnasukhapriyāṇāṃ; mahātmanāṃ saṃjanayanti tejaḥ
  8 utthānavīryaḥ sukham edhamāno; duryodhanaḥ sukṛtaṃ manyate tat
      teṣāṃ bhāgaṃ yac ca manyeta bālaḥ; śakyaṃ hartuṃ jīvatāṃ pāṇḍavānām
  9 yasyārjunaḥ padavīṃ keśavaś ca; vṛkodaraḥ sātyako 'jātaśatroḥ
      mādrīputrau sṛñjayāś cāpi sarve; purā yuddhāt sādhu tasya pradānam
  10 sa hy evaikaḥ pṛthivīṃ savyasācī; gāṇḍīvadhanvā praṇuded rathasthaḥ
     tathā viṣṇuḥ keśavo 'py apradhṛṣyo; lokatrayasyādhipatir mahātmā
 11 tiṣṭheta kas tasya martyaḥ purastād; yaḥ sarvadeveṣu vareṇya īḍyaḥ
     parjanyaghoṣān pravapañ śaraughān; pataṃgasaṃghān iva śīghravegān
 12 diśaṃ hy udīcīm api cottarān kurūn; gāṇḍīvadhanvaika ratho jigāya
     dhanaṃ caiṣām āharat savyasācī; senānugān balidāṃś caiva cakre
 13 yaś caiva devān khāṇḍave savyasācī; gāṇḍīvadhanvā prajigāya sendrān
     upāharat phalguno jātavedase; yaśo mānaṃ vardhayan pāṇḍavānām
 14 gadā bhṛtāṃ nādya samo 'sti; bhīmād dhasty āroho nāsti samaś ca tasya
     rathe 'rjunād āhur ahīnam enaṃ; bāhvor bale cāyuta nāgavīryam
 15 suśikṣitaḥ kṛtavairas tarasvī; dahet kruddhas tarasā dhārtarāṣṭrān
     sadātyamarṣī balavān na śakyo; yuddhe jetuṃ vāsavenāpi sākṣāt
 16 sucetasau balinau śīghrahastau; suśikṣitau bhrātarau phalgunena
     śyenau yathā pakṣipūgān rujantau; mādrīputrau neha kurūn viśetām
 17 teṣāṃ madhye vartamānas tarasvī; dhṛṣṭadyumnaḥ pāṇḍavānām ihaikaḥ
     sahāmātyaḥ somakānāṃ prabarhaḥ; saṃtyaktātmā pāṇḍavānāṃ jayāya
 18 sahoṣitaś caritārtho vayaḥ sthaḥ; śālveyānām adhipo vai virāṭaḥ
     saha putraiḥ pāṇḍavārthe ca śaśvad; yudhiṣṭhiraṃ bhakta iti śrutaṃ me
 19 avaruddhā balinaḥ kekayebhyo; maheṣvāsā bhrātaraḥ pañca santi
     kekayebhyo rājyam ākāṅkṣamāṇā; yuddhārthinaś cānuvasanti pārthān
 20 sarve ca vīrāḥ pṛthivīpatīnāṃ; samānītāḥ pāṇḍavārthe niviṣṭāḥ
     śūrān ahaṃ bhaktimataḥ śṛṇomi; prītyā yuktān saṃśritān dharmarājam
 21 giryāśrayā durga nivāsinaś ca; yodhāḥ pṛthivyāṃ kulajā viśuddhāḥ
     mlecchāś ca nānāyudha vīryavantaḥ; samāgatāḥ pāṇḍavārthe niviṣṭāḥ
 22 pāṇḍyaś ca rājāmita indrakalpo; yudhi pravīrair bahubhiḥ sametaḥ
     samāgataḥ pāṇḍavārthe mahātmā; lokapravīro 'prativīrya tejāḥ
 23 astraṃ droṇād arjunād vāsudevāt; kṛpād bhīṣmād yena kṛtaṃ śṛṇomi
     yaṃ taṃ kārṣṇi pratimaṃ prāhur ekaṃ; sa sātyakiḥ pāṇḍavārthe niviṣṭaḥ
 24 apāśritāś cedikarūṣakāś ca; sarvotsāhair bhūmipālaiḥ sametāḥ
     teṣāṃ madhye sūryam ivātapantaṃ; śriyā vṛtaṃ cedipatiṃ jvalantam
 25 astambhanīyaṃ yudhi manyamānaṃ; jyā karṣatāṃ śreṣṭhatamaṃ pṛthivyām
     sarvotsāhaṃ kṣatriyāṇāṃ nihatya; prasahya kṛṣṇas tarasā mamarda
 26 yaśo mānau vardhayan yādavānāṃ; purābhinac chiśupālaṃ samīke
     yasya sarve vardhayanti sma mānaṃ; karūṣa rājapramukhā narendrāḥ
 27 tam asahyaṃ keśavaṃ tatra matvā; sugrīva yuktena rathena kṛṣṇam
     saṃprādravaṃś cedipatiṃ vihāya; siṃhaṃ dṛṣṭvā kṣudramṛgā ivānye
 28 yas taṃ pratīpas tarasā pratyudīyād; āśaṃsamāno dvairathe vāsudevam
     so 'śeta kṛṣṇena hataḥ parāsur; vātenevonmathitaḥ karṇikāraḥ
 29 parākramaṃ me yad avedayanta; teṣām arthe saṃjaya keśavasya
     anusmaraṃs tasya karmāṇi viṣṇor; gāvalgaṇe nādhigacchāmi śāntim
 30 na jātu tāñ śatrur anyaḥ saheta; yeṣāṃ sa syād agraṇīr vṛṣṇisiṃhaḥ
     pravepate me hṛdayaṃ bhayena; śrutvā kṛṣṇāv ekarathe sametau
 31 no ced gacchet saṃgaraṃ mandabuddhis; tābhyāṃ suto me viparītacetāḥ
     no cet kurūn saṃjaya nirdahetām; indrā viṣṇū daitya senāṃ yathaiva
     mato hi me śakrasamo dhanaṃjayaḥ; sanātano vṛṣṇivīraś ca viṣṇuḥ
 32 dharmārāmo hrīniṣedhas tarasvī; kuntīputraḥ pāṇḍavo 'jātaśatruḥ
     duryodhanena nikṛto manasvī; no cet kruddha pradahed dhārtarāṣṭrān
 33 nāhaṃ tathā hy arjunād vāsudevād; bhīmād vāpi pradahed dhārtarāṣṭrān
     yathā rājñaḥ krodhadīptasya sūta; manyor ahaṃ bhītataraḥ sadaiva
 34 alaṃ tapo brahmacaryeṇa yuktaḥ; saṃkalpo 'yaṃ mānasas tasya sidhyet
     tasya krodhaṃ saṃjayāhaṃ simīke; sthāne jānabhṛśam asmy adya bhītaḥ
 35 sa gaccha śīghraṃ prahito rathena; pāñcālarājasya camūṃ paretya
     ajātaśatruṃ kuśalaṃ sma pṛccheḥ; punaḥ punaḥ prītiyuktaṃ vades tvam
 36 janārdanaṃ cāpi sametya tāta; mahāmātraṃ vīryavatām udāram
     anāmayaṃ madvacanena pṛccher; dhṛtarāṣṭraḥ pāṇḍavaiḥ śāntim īpsuḥ
 37 na tasya kiṃ cid vacanaṃ na kuryāt; kuntīputro vāsudevasya sūta
     priyaś caiṣām ātmasamaś ca kṛṣṇo; vidvāṃś caiṣāṃ karmaṇi nityayuktaḥ
 38 samānīya pāṇavān sṛñjayāṃś ca; janārdanaṃ yuyudhānaṃ virāṭam
     anāmayaṃ madvacanena pṛccheḥ; sarvāṃs tathā draupadeyāṃś ca pañca
 39 yad yat tatra prāptakālaṃ parebhyas; tvaṃ manyethā bhāratānāṃ hitaṃ ca
     tat tad bhāṣethāḥ saṃjaya rājamadhye; na mūrchayed yan na bhavec ca yuddham

SECTION XXII

"Dhritarashtra said, 'They say, O Sanjaya, that the Pandavas have arrived at Upaplavya. Go thou and enquire after them. Thou must greet Ajatasatru in the following words, 'By good luck it is that (emerged from the woods) thou hast reached such a city. And to all of them thou must say, O Sanjaya, these words. Are ye well, having spent that harassing period of sojourn, ye who were unworthy of such harassment?' In no time will they be appeased towards us, for though treated treacherously (by foes), yet they are righteous and good. In no case, O Sanjaya, have I ever met with any untruthfulness on the part of the Pandavas. It was by their own valour that they had won all their prosperity, and (yet) they were ever dutiful to me. Though I scrutinized their conduct, I could never find fault with them,--no, not even a single fault for which we might blame them. They always act mindful of virtue and wealth; they never give way to love of sensual enjoyments, or cold, or hunger, or thirst; they subdue steep and laziness and wrath and joy and heedlessness. The sons of Pritha, mindful of both virtue and wealth, are ever pleasant to all. On proper occasions they part with their wealth to friends. Friendship with them never loses its ardour on account of length of time; for they bestow honours and wealth on every one according to his deserts. Not a soul in the race of Ajamida ever entertains hatred for them excepting this vile, capricious, dull-headed Duryodhana, and excepting also the still more mean-minded Karna. These two always enhance the energy of those high-souled ones who have been divested of both friends and happiness. Enterprising and brought up in every indulgence, Duryodhana reckons all that to be well-done. It is childish on Duryodhana's part to think that it is possible to rob the Pandavas of their just share so long as they are alive. It is wise to yield to Yudhishthira his due share before the war,--to him whose steps are followed by Arjuna and Krishna and Bhima and Satyaki and the two sons of Madri and the warriors of the Srinjaya race. That wielder of the Gandiva, Savyasachin, seated on his car, would alone be able to devastate the whole world. And likewise the victorious and high-souled Krishna, the lord of the three worlds, incapable of defeat is able to do the same. What mortal would stand before him who is the one worthiest person in all the worlds and who discharges his multitude of arrows that roar like the clouds, covering all sides, like flights of swiftly-coursing locusts? Alone on his car, holding the Gandiva, he had conquered

p. 36

the northern regions as also the Kurus of the north and brought away with him all their wealth. He converted the people of the Dravida land to be a portion of his own army. It was Falguna, the wielder of the Gandiva, who defeating in the Khandava woods all the gods together with Indra, made offerings to Agni, enhancing the honour and fame of the Pandavas. Of all wielders again of the mace, there is none equal to Bhima; and there is none also who is so skilful a rider of elephants. On car, they say, he yields not to even Arjuna; and as to might of arms, he is equal to ten thousand elephants. Well-trained and active, he who hath again been rendered bitterly hostile, would in anger consume the Dhartarashtras in no time. Always wrathful, and strong of arms, he is not capable of being subdued in battle by even Indra himself. Of great heart, and strong, and endued with great lightness of hand, the two (twin) brothers, sons of Madri, carefully trained by Arjuna, would leave not a foe alive, like to a pair of hawks preying upon large flocks of birds. This our army, so full, to tell thee the truth, will be nowhere when it will encounter them. In their side will be Dhrishtadyumna, endued with great activity,--one who is regarded as one of the Pandavas themselves. The chief of the Somaka tribe, with his followers, is, I have heard, so devoted to the cause of the Pandavas that he is ready to lay down his very life for them. Who would be able to withstand Yudhishthira who hath the best of the Vrishni tribe (Krishna) for his leader? I have heard that Virata, the chief of the Matsyas, with whom the Pandavas had lived for some time and whose wishes were fulfilled by them, old in years, is devoted, along with his sons to the Pandava cause, and hath become an adherent of Yudhishthira. Deposed from the throne of the Kekaya land, and desirous of being reinstated thereon, the five mighty brothers from that land, wielding mighty bows, are now following the sons of Pritha ready to fight. All who are valiant among the lords of the earth have been brought together and are devoted to the Pandava cause. I hear that they are bold, worthy, and respectful,--they who have allied themselves to the virtuous king Yudhishthira from feelings of attachment to him. And many warriors dwelling on the hills and inaccessible fastnesses, and many that are high in lineage and old in years, and many Mlechcha tribes also wielding weapons of various kinds, have been assembled together and are devoted to the cause of the Pandavas. And there hath come Pandya also, who, hardly inferior to Indra on the field of battle, is followed when he fights by numberless warriors of great courage. Remarkably heroic and endued with prowess and energy that have no parallel, he is devoted to the Pandava cause. That same Satyaki who, I have heard, obtained weapons from Drona and Arjuna and Krishna and Kripa and Bhishma, and who is said to be equal to the son of Krishna, is devotedly attached to the Pandava cause. And the assembled kings of the Chedi and the Karusha tribes have all taken the part of the Pandavas with all their resources. That one in their midst, who, having been endued with blazing beauty, shone like

p. 37

the sun, whom all persons deemed unassailable in battle and the very best of all drawers of the bow on earth, was slain by Krishna in a trice, by help of his own great might, and counting for naught the bold spirit of all the Kshatriya kings. Kesava cast his eyes on that Sishupala and smote him, enhancing the fame and honour of the sons of Pandu. It was the same Sishupala who was highly honoured by those kings at whose head stood the king of the Karusha tribe. Then the other kings, deeming Krishna unassailable when seated on his car drawn by Sugriva and other steeds, left the chief of the Chedis and ran away like small animals at the sight of a lion. And it was thus that he, who, from audacity had sought to oppose and encounter Krishna in a combat hand to hand, was slain by Krishna and lay down lifeless, resembling a Karnikara tree uprooted by a gale. O Sanjaya, O son of Gavalgana, what they have told me of the activity of Krishna in cause of Pandu's sons, and what I remember of his past achievements, leave me no peace of mind. No foe whatsoever is capable of withstanding them, who are under the lead of that lion of the Vrishni tribe. My heart is trembling with fear upon learning that the two Krishnas, are seated on the selfsame car. If my dull-headed son forbear to fight with those two, then may he fare well,--else those two will consume the race of Kuru as Indra and Upendra consume the Daitya hosts. Dhananjaya is, I conceive, equal to Indra, and the greatest of the Vrishni race, Krishna, is the Eternal Vishnu himself. The son of Kunti and Pandu, Yudhishthira, is virtuous and brave and eschews deeds that bring on shame. Endued with great energy, he hath been wronged by Duryodhana. If he were not high-minded, the would in wrath burn the Dhritarashtras. I do not so much dread Arjuna or Bhima or Krishna or the twin brothers as I dread the wrath of the king, O Suta, when his wrath is excited. His austerities are great; he is devoted to Brahmacharya practices. His heart's wishes will certainly be fulfilled. When I think of his wrath, O Sanjaya, and consider how just it is, I am filled with alarm. Go thou speedily on a car, despatched by me, where the troops of the king of the Panchalas are encamped. Thou wilt ask Yudhishthira about his welfare. Thou wilt repeatedly address him in affectionate terms. Thou wilt also meet Krishna, O child, who is the chief of all brave men and who is endued with a magnanimous soul. Him also thou wilt ask on my part as to his welfare, and tell him that Dhritarashtra is desirous of peace with Pandu's sons. O Suta, there is nothing that Yudhishthira, the son of Kunti, would not do at the bidding of Krishna. Kesava is as dear to them as their own selves. Possessed of great learning, he is ever devoted to their cause. Thou wilt also enquire about the welfare of all the assembled sons of Pandu and the Srinjayas and Satyaki and Virata and all the five sons of Draupadi, professing to be a messenger from me. And whatsoever also thou mayst deem to be opportune, and beneficial for the Bharata race, all that, O Sanjaya, thou must say in the midst of

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those kings,--everything, in sooth, that may not be unpalatable or provocative of war.'

Book 5
Chapter 23

1 [v]
      rājñas tu vacanaṃ śrutvā dhṛtarāṣṭrasya saṃjayaḥ
      upaplavyaṃ yayau draṣṭuṃ pāṇḍavān amitaujasaḥ
  2 sa tu rājānam āsādya dharmātmānaṃ yudhiṣṭhiram
      praṇipatya tataḥ pūrvaṃ sūtaputro 'bhyabhāṣata
  3 gāvalgaṇiḥ saṃjaya sūta sūnur; ajātaśatrum avadat pratītaḥ
      diṣṭyā rājaṃs tvām arogaṃ prapaśye; sahāyavantaṃ ca mahendrakalpam
  4 anāmayaṃ pṛcchati tvāmbikeyo; vṛddho rājā dhṛtarāṣṭro manīṣī
      kac cid bhīmaḥ kuśalī pāṇḍavāgryo; dhanaṃjayas tau ca mādrī tanūjau
  5 kac cit kṛṣṇā draupadī rājaputrī; satyavratā vīra patnī saputrā
      manasvinī yatra ca vāñchasi tvam; iṣṭān kāmān bhārata svasti kāmaḥ
  6 gāvalgaṇe saṃjaya svāgataṃ te; prītātmāhaṃ tvābhivadāmi sūta
      anāmayaṃ pratijāne tavāhaṃ; sahānujaiḥ kuśalī cāsmi vidvan
  7 cirād idaṃ kuśalaṃ bharatasya; śrutvā rājñaḥ kuruvṛddhasya sūta
      manye sākṣād dṛṣṭam ahaṃ narendraṃ; dṛṣṭvaiva tvāṃ saṃjaya prītiyogāt
  8 pitāmaho naḥ sthaviro manasvī; mahāprajñaḥ sarvadharmopapannaḥ
      sa kauravyaḥ kuśalī tāta bhīṣmo; yathāpūrvaṃ vṛttir apy asya kac cit
  9 kac cid rājā dhṛtarāṣṭraḥ saputro; vaicitra vīryaḥ kuśalī mahātmā
      mahārājo bāhlikaḥ prātipeyaḥ; kac cid vidvān kuśalī sūtaputra
  10 sa somadattaḥ kuśalī tāta kac cid; bhūriśravāḥ satyasaṃdhaḥ śalaś ca
     droṇaḥ saputraś ca kṛpaś ca vipro; maheṣvāsāḥ kac cid ete 'py arogāḥ
 11 mahāprājñāḥ sarvaśāstrāvadātā; dhanur bhṛtāṃ mukhyatamāḥ pṛthivyām
     kac cin mānaṃ tāta labhanta ete; dhanur bhṛtaḥ kac cid ete 'py arogāḥ
 12 sarve kurubhyaḥ spṛhayanti saṃjaya; dhanurdharā ye pṛthivyāṃ yuvānaḥ
     yeṣāṃ rāṣṭre nivasati darśanīyo; maheṣvāsaḥ śīlavān droṇaputraḥ
 13 vaiśyāputraḥ kuśalī tāta kac cin; mahāprājño rājaputro yuyutsuḥ
     karṇo 'mātyaḥ kuśalī tāta kac cit; suyodhano yasya mando vidheyaḥ
 14 striyo vṛddhā bhāratānāṃ jananyo; mahānasyo dāsabhāryāś ca sūta
     vadhvaḥ putrā bhāgineyā bhaginyo; dauhitrā vā kac cid apy avyalīkāḥ
 15 kac cid rājā bāhmaṇānāṃ yathāvat; pravartate pūrvavat tāta vṛttim
     kac cid dāyān māmakān dhārtarāṣṭro; dvijātīnāṃ saṃjaya nopahanti
 16 kac cid rājā dhṛtarāṣṭraḥ saputra; upekṣate brāhmaṇātikramān vai
     kac cin na hetor iva vartma bhūta; upekṣate teṣu sa nyūna vṛttim
 17 etaj jyotir uttamaṃ jīvaloke; śuklaṃ prajānāṃ vihitaṃ vidhātrā
     te cel lobhaṃ na niyacchanti mandāḥ; kṛtsno nāśo bhavitā kauravāṇām
 18 kac cid rājā dhṛtarāṣṭraḥ saputro; bubhūṣate vṛttim amātyavarge
     kac cin na bhedena jijīviṣanti; suhṛd rūpā durhṛdaś caikamitrāḥ
 19 kac cin na pāpaṃ kathayanti tāta; te pāṇḍavānāṃ kuravaḥ sarva eva
     kac cid dṛṣṭvā dasyu saṃghān sametān; smaranti pārthasya yudhāṃ praṇetuḥ
 20 maurvī bhujāgra prahitān sma tāta; dodhūyamānena dhanurdhareṇa
     gāṇḍīvamuktān stanayitnughoṣān; ajihmagān kac cid anusmaranti
 21 na hy apaśyaṃ kaṃ cid ahaṃ pṛthivyāṃ; śrutaṃ samaṃ vādhikam arjunena
     yasyaika ṣaṣṭir niśitās tīkṣṇadhārāḥ; suvāsasaḥ saṃmato hastavāpaḥ
 22 gadāpāṇir bhīmasenas tarasvī; pravepayañ śatrusaṃghān anīke
     nāgaḥ prabhinna iva naḍvalāsu; caṅkramyate kac cid enaṃ smaranti
 23 mādrīputraḥ sahadevaḥ kaliṅgān; samāgatān ajayad dantakūre
     vāmenāsyan dakṣiṇenaiva yo vai; mahābalaṃ kac cid enaṃ smaranti
 24 udyann ayaṃ nakulaḥ preṣito vai; gāvalgaṇe saṃjaya paśyatas te
     diśaṃ pratīcīṃ vaśam ānayan me; mādrī sutaṃ kac cid enaṃ smaranti
 25 abhyābhavo dvaitavane ya āsīd; durmantrite ghoṣayātrā gatānām
     yatra mandāñ śatruvaśaṃ prayātān; amocayad bhīmaseno jayaś ca
 26 ahaṃ paścād arjunam abhyarakṣaṃ; mādrīputrau bhīmasenaś ca cakre
     gāṇḍīvabhṛc chatrusaṃghān udasya; svasty āgamat kac cid enaṃ smaranti
 27 na karmaṇā sādhunaikena nūnaṃ; kartuṃ śakyaṃ bhavatīha saṃjaya
     sarvātmanā parijetuṃ vayaṃ cen; na śaknumo dhṛtarāṣṭrasya putram

SECTION XXIII

"Vaisampayana said, 'Having beard these words of king Dhritarashtra Sanjaya went to Upaplavya to see the Pandavas of immeasurable strength. And having approached king Yudhishthira, the son of Kunti, he made obeisance to him first and then spoke. And the son of Gavalgana, by name Sanjaya and by caste a Suta, cheerfully spoke unto Ajatasatru, 'How lucky, O king, that I see you hale, attended by friends and little inferior to the great Indra. The aged and wise king Dhritarashtra, the son of Ambika, hath enquired about your welfare. I hope Bhimasena is well, and that Dhananjaya, that foremost of the Pandavas, and these two sons of Madri, are well. I hope princess Krishna also, the daughter of Drupada, is well,--she who never swerves from the path of truth, that lady of great energy, that wife of heroes. I hope she is well with her sons,--she in whom are centred all your dearest joys and whose welfare you constantly pray for.'

"Yudhishthira said, 'O Sanjaya, the son of Gavalgana, hath thy journey here been safe? We are pleased with thy sight. I ask thee in return how thou art. I am, O learned man, in excellent health with my younger brothers. O Suta, after a long while do I now receive news of the aged king of the Kurus, that descendant of Bharata. Having seen thee, O Sanjaya, I feel as if I have seen the king himself, so pleased I am! Is our aged grandsire Bhishma, the descendant of Kuru, endued with great energy and the highest wisdom and always devoted to the practices of his own order, O sire, in health? I hope he still retains all his former habits. I hope the high-souled king Dhritarashtra, the so-n of Vichitravirya, is in health with his sons. I hope the great king Vahlika, the son of Pratipa, endued with great learning, is also in health. I hope, O sire, that Somadatta is in health, and Bhurisravas, and Satyasandha, and Sala, and Drona with his son, and the Brahmana Kripa are also well. I hope all those mighty bowmen are free from disease. O Sanjaya, all those greatest and best of bowmen, endued with the highest intelligence and versed in letters, and occupying the very top of those who wield weapons, have attached themselves to the Kurus. I hope those bowmen receive their honours due. I hope they are free from disease. How happy are they in whose kingdom dwells the mighty and handsome bowman, the well-behaved son of Drona! I hope Yuyutsu, the highly intelligent son of Dhritarashtra by his Vaisya wife is in health. I hope, O sire, the adviser Karna, whose counsels are followed by the dull-headed

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[paragraph continues] Suyodhana, is in health. I hope, the aged ladies, the mothers of the Bharata race, and the kitchen-maidens, the bond-maids, the daughters-in-law, the boys, the sister's sons, and 'the sisters, and the daughters' sons of Dhritarashtra's house are all free from trouble. O sire, I hope the king still allows their former subsistence to the Brahmanas. I hope, O Sanjaya, Dhritarashtra's son hath not seized those gifts to the Brahmanas that I made. I hope Dhritarashtra with his sons meets in a spirit of forbearance any over-bearing conduct on the part of the Brahmanas. I hope he never neglects to make provision for them, that being the sole highway to heaven. For this is the excellent and clear light that hath been provided by the Creator in this world of living beings. If like dull-headed persons, the sons of Kuru do not treat the Brahmanas in a forbearing spirit, wholesale destruction will overtake them. I hope king Dhritarashtra and his son try to provide for the functionaries of state. I hope there are no enemies for theirs, who, disguised as friends, are conspiring for their ruin. O sire, I hope none of these Kurus talk of our having committed any crimes. I hope Drona and his son and the heroic Kripa do not talk of our having been guilty in any way. I hope all the Kurus look up to king Dhritarashtra and his sons as the protectors of their tribe. I hope when they see a horde of robbers, they remember the deeds of Arjuna, the leader in all fields of battle. I hope they remember the arrows shot from the Gandiva, which course through the air in a straight path, impelled onwards by the stretched bow-string in contact with the fingers of his hand, and making a noise loud as that of the thunder. I have not seen the warrior that excels or even rivals Arjuna who can shoot by a single effort of his hand sixty-one whetted and keen-edged shafts furnished with excellent feathers. Do they remember Bhima also, who, endued with great activity causeth hostile hosts arrayed in battle to tremble in dread, like an elephant with rent temples agitating a forest of reeds? Do they remember the mighty Sahadeva, the son of Madri, who in Dantakura conquered the Kalingas, shooting arrows by both the left and right hand? Do they remember Nakula, who, O Sanjaya, was sent, under your eye, to conquer the Sivis and the Trigartas, and who brought the western region under my power? Do they remember the disgrace that was theirs when under evil counsels they came to the woods of Dwaitavana on pretence of taking away their cattle? Those wicked ones having been over-powered by their enemies were afterwards liberated by Bhimasena and Arjuna, myself protecting the rear of Arjuna (in the fight that ensued) and Bhima protecting the rear of the sons of Madri, and the wielder of the Gandiva coming out unharmed from the press of battle having made a great slaughter of the hostile host,--do they remember that? It is not by a single good deed, O Sanjaya, that happiness can here be attained, when by all our endeavours we are unable to win over the son of Dhritarashtra!"

Book 5
Chapter 24

 1 [samjaya]
      yathārhase pāṇḍava tat tathaiva; kurūn kuruśreṣṭha janaṃ ca pṛcchasi
      anāmayās tāta manasvinas te; kuruśreṣṭhān pṛcchasi pārtha yāṃs tvam
  2 santy eva vṛddhāḥ sādhavo dhārtarāṣṭre; santy eva pāpāḥ pāṇḍava tasya viddhi
      dadyād ripoś cāpi hi dhārtarāṣṭraḥ; kuto dāyāṁl lopayed brāhmaṇānām
  3 yad yuṣmākaṃ vartate 'sau na dharmyam; adrugdheṣu drugdhavat tan na sādhu
      mitra dhruk syād dhṛtarāṣṭraḥ saputro; yuṣmān dviṣan sādhu vṛtān asādhuḥ
  4 na cānujānāti bhṛśaṃ ca tapyate; śocaty antaḥ sthaviro 'jātaśatro
      śṛṇoti hi brāhmaṇānāṃ sametya; mitradrohaḥ pātakebhyo garīyān
  5 smaranti tubhyaṃ naradevaṃ saṃgame; yuddhe ca jiṣṇoś ca yudhāṃ praṇetuḥ
      samutkṛṣṭe dundubhiśaṅkhaśabde; gadāpāṇiṃ bhīmasenaṃ smaranti
  6 mādrī sutau cāpi raṇājimadhye; sarvā diśaḥ saṃpatantau smaranti
      senāṃ varṣantau śaravarṣair ajasraṃ; mahārathau samare duṣprakampyau
  7 na tv eva manye puruṣasya rājann; anāgataṃ jñāyate yad bhaviṣyam
      tvaṃ ced imaṃ sarvadharmopapannaḥ; prāptaḥ kleśaṃ pāṇḍava kṛcchrarūpam
  8 tvam evaitat sarvam ataś ca bhūyaḥ; samīkuryāḥ prajñayājāta śatro
      na kāmārthaṃ saṃtyajeyur hi dharmaṃ; pāṇḍoḥ sutāḥ sarva evendra kalpāḥ
  9 tvam evaitat prajñayājāta śatro; śamaṃ kuryā yena śarmāpnuyus te
      dhārtarāṣṭrāḥ pāṇḍavāḥ sṛñjayāś ca; ye cāpy anye pārthivāḥ saṃniviṣṭāḥ
  10 yan mābravīd dhṛtarāṣṭro niśāyām; ajātaśatro vacanaṃ pitā te
     sahāmātyaḥ saha putraś ca rājan; sametya tāṃ vācam imāṃ nibodha

SECTION XXIV

"Sanjaya said, 'It is even so as thou hast said, O son of Pandu! Dost thou enquire about the welfare of the Kurus and of the foremost ones among them? Free from illness of every kind and in the possession of excellent spirit are those foremost ones among the Kurus about whom, O son of Pritha, thou enquirest. Know, O son of Pandu, that there are certainly righteous and aged men, as also men that are sinful and wicked about Dhritarashtra's son. Dhritarashtra's son would make gifts even to his enemies; it is not likely, therefore, that he should withdraw the donations made to the Brahmanas. It is customary with you, Kshatriyas, to follow a rule fit for butchers, that leads you to do harm to those that bear no ill-will to you; but the practice is not good. Dhritarashtra with his sons would be guilty of the sin of intestine dissension, where he, like a bad man, to bear ill-will towards you who are righteous. He does not approve of this injury (done to you); he is exceedingly sorry for it; he grieves at his heart-the old man--O Yudhishthira,--for, having communicated with the Brahmanas, he hath learnt that provoking intestine dissensions is the greatest of all sins. O king of men, they remember thy prowess on the field, and that of Arjuna, who taketh the lead in the field of battle. They remember Bhima wielding his mace when the sound of the conch-shell and the drum rises to the highest pitch. They remember those mighty car-warriors, the two sons of Madri, who on the field of battle career in all directions, shooting incessant showers of shafts on hostile hosts, and who know not what it is to tremble in fight. I believe, O king, that which Futurity hath in store for a particular person cannot be known, since thou, O son of Pandu, who art endowed with all the virtues, hast had to suffer trouble of such unendurable kind. All this, no doubt, O Yudhishthira, thou wilt again make up by help of your intelligence. The sons of Pandu, all equal to Indra would never abandon virtue for the sake of pleasure. Thou, O Yudhishthira, wilt so make up thy intelligence that they all, viz., the sons of Dhritarashtra and Pandu and the Srinjayas, and all the kings who have been assembled here, will attain peace. O Yudhishthira, bear what thy sire Dhritarashtra having consulted with his ministers and sons, hath spoken to me. Be attentive to the same.'"

Book 5
Chapter 25

1 [y]
      samāgatāḥ pāṇḍavāḥ sṛñjayāś ca; janārdano yuyudhāno virāṭaḥ
      yat te vākyaṃ dhṛtarāṣṭrānuśiṣṭaṃ; gāvalgaṇe brūhi tat sūtaputra
  2 ajata śatruṃ ca vṛkodaraṃ ca; dhanaṃjayaṃ mādravatīsutau ca
      āmantraye vāsudevaṃ ca śauriṃ; yuyudhānaṃ cekitānaṃ virāṭam
  3 pāñcālānām adhipaṃ caiva vṛddhaṃ; dhṛṣṭadyumnaṃ pārṣataṃ yājñasenim
      sarve vācaṃ śṛṇutemāṃ madīyāṃ; vakṣyāmi yāṃ bhūtim icchan kurūṇām
  4 śamaṃ rājā dhṛtarāṣṭro 'bhinandann; ayojayat tvaramāṇo rathaṃ me
      sa bhrātṛputra svajanasya rājñas; tad rocatāṃ pāṇḍavānāṃ śamo 'stu
  5 sarvair dharmaiḥ samupetāḥ stha pārthāḥ; prasthānena mārdavenārjavena
      jātāḥ kule anṛśaṃsā vadānyā; hrīniṣedhāḥ karmaṇāṃ niścayajñāḥ
  6 na yujyate karma yuṣmasu hīnaṃ; sattvaṃ hi vas tādṛśaṃ bhīmasenāḥ
      udbhāsate hy añjana binduvat tac; chukle vastre yad bhavet kilbiṣaṃ vaḥ
  7 sarvakṣayo dṛśyate yatra kṛtsnaḥ; pāpodayo nirayo 'bhāva saṃsthaḥ
      kas tat kuryāj jatu karma prajānan; parājayo yatra samo jayaś ca
  8 te vai dhanya yaiḥ kṛtaṃ jñātikāryaṃ; ye vaḥ putrāḥ suhṛdo bāndhavāś ca
      upakruṣṭaṃ jīvitaṃ saṃtyajeyus; tataḥ kurūṇāṃ niyato vai bhavaḥ syāt
  9 te cet kurūn anuśāsya stha pārthā; ninīya sarvān dviṣato nigṛhya
      samaṃ vas taj jīvitaṃ mṛtyunā syād; yaj jīvadhvaṃ jñātivadhe na sādhu
  10 ko hy eva yusmān saha keśavena; sa cekitānān pārṣata bāhuguptān
     sa sātyakīn viṣaheta prajetuṃ; labdhvāpi devān sacivān sahendrān
 11 ko vā kurūn droṇa bhīṣmābhiguptān; aśvatthāmnā śalya kṛpādibhiś ca
     raṇe prasoḍhuṃ viṣaheta rājan; rādheya guptān saha bhūmipālaiḥ
 12 mahad balaṃ dhārtarāṣṭrasya rājñaḥ; ko vai śakto hantum akṣīyamāṇaḥ
     so 'haṃ jaye caiva parājaye ca; niḥśreyasaṃ nādhigacchāmi kiṃ cit
 13 kathaṃ hi nīcā iva dauṣkuleyā; nirdharmārthaṃ karma kuryuś ca pārthāḥ
     so 'haṃ prasādya praṇato vāsudevaṃ; pāñcālānām adhipaṃ caiva vṛddham
 14 kṛtāñjaliḥ śaraṇaṃ vaḥ prapadye; kathaṃ svasti styāt kurusṛñjayānām
     na hy eva te vacanaṃ vāsudevo; dhanaṃjayo vā jātu kiṃ cin na kuryāt
 15 prāṇān ādau yācyamānaḥ kuto 'nyad; etad vidvan sādhanārthaṃ bravīmi
     etad rājño bhīṣma purogamasya; mataṃ yad vaḥ śāntir ihottamā syāt

SECTION XXV

"Yudhishthira said, 'Here are met the Pandavas and the Srinjayas, and Krishna, and Yuyudhana and Virata, O son of the Suta Gavalgana, tell us all that Dhritarashtra hath directed thee to say.'

p. 41

"Sanjaya said, 'I greet Yudhishthira, and Vrikodara and Dhananjaya, and the two sons of Madri, and Vasudeva the descendant of Sura, and Satyaki, and the aged ruler of the Panchalas, and Dhrishtadyumna, the son of Prishata. Let all listen to the words I say from a desire for the welfare of the Kurus. King Dhritarashtra, eagerly welcoming the chance of peace, hastened the preparation of my car for this journey here. Let it be acceptable to king Yudhishthira with his brothers and sons and relations. Let the son of Pandu prefer peace. The sons of Pritha are endowed with every virtue with steadiness and mildness and candour. Born in a high family, they are humane, liberal, and loath to do any act which would bring on shame. They know what is proper to be done. A base deed is not befitting you, for you are so high-minded, and have such a terrible following of troops. If you committed a sinful act, it would be a blot on your fair name, as a drop of collyrium on a white cloth. Who could knowingly be ever guilty of an act, which would result in universal slaughter, which would be sinful and lead to hell,--an act consisting in the destruction (of men), an act the result of which, whether it be victory or defeat, is or the self-same value? Blessed are they that have served their relative's cause. They are the true sons and friends and relatives (of Kuru's race) who would lay down life, life which is liable to be abused by misdeeds, in order to ensure the welfare of the Kurus. If you, ye sons of Pritha, chastise the Kurus, by defeating and slaying all your foes,--that subsequent life of yours would be equivalent to death, for what, in sooth, is life after having killed all your kinsfolk? Who, even if he were Indra himself with all the gods on his side, would be able to defeat you who are aided by Kesava and Chekitanas, and Satyaki, and are protected by Dhrishtadyumna's arms? Who again, O king, can defeat in battle the Kurus who are protected by Drona and Bhishma, and Aswatthaman, and Salya, and Kripa and Karna with a host of Kshatriya kings? Who, without loss to himself, is able to slay the vast force assembled by Dhritarashtra's son? Therefore it is, that I do not see any good either in victory or in defeat. How can the sons of Pritha, like base persons of low lineage, commit an act of unrighteousness? Therefore, I appease, I prostrate myself before Krishna and the aged kin I g of the Panchalas. I betake myself to you as my refuge, with joined hands, so that both the Kurus and the Srinjayas may be benefited. It is not likely that either Krishna or Dhananjaya will not act up to these my words. Either of them would lay down his life, if besought (to do so). Therefore, I say this for the success of my mission. This is the desire of the king and his counsellor Bhishma, that there may be confirmed peace between you (and the Kurus).'"

Book 5
Chapter 26

  1 [y]
      kāṃ nu vācaṃ saṃjaya me śṛṇoṣi; yuddhaiṣiṇīṃ yena yuddhād bibheṣi
      ayuddhaṃ vai tāta yuddhād garīyaḥ; kas tal labdhvā jātu yudhyeta sūta
  2 akurvataś cet puruṣasya saṃjaya; sidhyet saṃkalpo manasā yaṃ yam icchet
      na karma kuryād viditaṃ mamaitad; anyatra yuddhād bahu yal laghīyaḥ
  3 kuto yuddhaṃ jātu naraḥ prajānan; ko daivaśapto 'bhivṛṇīta yuddham
      sukhaiṣiṇaḥ karma kurvanti pārthā; dharmād ahīnaṃ yac ca lokasya pathyam
  4 karmodayaṃ sukham āśaṃsamānaḥ; kṛcchropāyaṃ tattvataḥ karma duḥkham
      sukhaprepsur vijighāṃsuś ca duḥkhaṃ; yendriyāṇāṃ prītivaśānugāmī
      kāmābhidhyā svaśarīraṃ dunoti; yayā prayukto 'nukaroti duḥkham
  5 yathedhyamānasya samiddha tejaso; bhūyo balaṃ vardhate pāvakasya
      kāmārthalābhena tathaiva bhūyo; na tṛpyate sarviṣevāgnir iddhaḥ
      saṃpaśyemaṃ bhogacayaṃ mahāntaṃ; sahāsmābhir dhṛtarāṣṭrasya rājñaḥ
  6 nāśreyasām īśvaro vigrahāṇāṃ; nāśreyasāṃ gītaśabdaṃ śṛṇoti
      nāśreyasaḥ sevate mālyagandhān; na cāpy aśreyāṃsy anulepanāni
  7 nāśreyasaḥ prāvarān adhyavaste; kathaṃ tv asmān saṃpraṇudet kurubhyaḥ
      atraiva ca syād avadhūya eṣa; kāmaḥ śarīre hṛdayaṃ dunoti
  8 svayaṃ rājā viṣamasthaḥ pareṣu; sāmasthyam anvicchati tan na sādhu
      yathātmanaḥ paśyati vṛttam eva; tathā pareṣām api so 'bhyupaiti
  9 āsannam agniṃ tu nidāghakāle; gambhīrakakṣe gahane visṛjya
      yathā vṛddhaṃ vāyuvaśena śocet; kṣemaṃ mumukṣuḥ śiśira vyapāye
  10 prāptaiśvaryo dhṛtarāṣṭro 'dya rājā; lālapyate saṃjaya kasya hetoḥ
     pragṛhya durbuddhim anārjave rataṃ; putraṃ mandaṃ mūḍham amantriṇaṃ tu
 11 anāptaḥ sann āptatamasya vācaṃ; suyodhano vidurasyāvamanya
     sutasya rājā dhṛtarāṣṭraḥ priyaiṣī; saṃbudhyamāno viśate 'dharmam eva
 12 medhāvinaṃ hy arthakāmaṃ kurūṇāṃ; bahuśrutaṃ vāgminaṃ śīlavantam
     sūta rājā dhṛtarāṣṭraḥ kurubhyo; na so 'smarad viduraṃ putrakāmyāt
 13 mānaghnasya ātmakāmasya cerṣyoḥ; saṃrambhiṇaś cārthadharmātigasya
     durbhāṣiṇo manyuvaśānugasya; kāmātmano durhṛdo bhāvanasya
 14 aneyasyāśreyaso dīrghamanyor; mitra druhaḥ saṃjaya pāpabuddheḥ
     sutasya rājā dhṛtarāṣṭraḥ priyaiṣī; prapaśyamānaḥ prajahād dharmakāmau
 15 tadaiva me saṃjaya dīvyato 'bhūn; no cet kurūn āgataḥ syād abhāvaḥ
     kāvyāṃ vācaṃ virudo bhāṣamāṇo; na vindate dhṛtarāṣṭrāt praśaṃsām
 16 kṣattur yadā anvavartanta buddhiṃ; kṛcchraṃ kurūn na tadābhyājagāma
     yāvat prajñām anvavartanta tasya; tāvat teṣāṃ rāṣṭravṛddhir babhūva
 17 tadarthalubdhasya nibodha me 'dya; ye mantriṇo dhārtarāṣṭrasya sūta
     duḥśāsanaḥ śakuniḥ sūtaputro; gāvalgaṇe paśya saṃmoham asya
 18 so 'haṃ na paśyāmi parīkṣamāṇaḥ; kathaṃ svasti syāt kurusṛñjayānām
     āttaiśvaryo dhṛtarāṣṭraḥ parebhyaḥ; pravrājite vidure dīrghadṛṣṭau
 19 āśaṃsate vai dhṛtarāṣṭraḥ saputro; mahārājyam asapatnaṃ pṛthivyām
     tasmiñ śamaḥ kevalaṃ nopalabhyo; atyāsannaṃ madgataṃ manyate 'rtham
 20 yat tat karṇo manyate pāraṇīyaṃ; yuddhe gṛhītāyudham arjunena
     āsaṃś ca yuddhāni purā mahānti; kathaṃ karṇo nābhavad dvīpa eṣām
 21 karṇaś ca jānāti suyodhanaś ca; droṇaś ca jānāti pitāmahaś ca
     anye ca ye kuravas tatra santi; yathārjunān nāsty aparo dhanurdharaḥ
 22 jānanty ete kuravaḥ sarva eva; ye cāpy anye bhūmipālāḥ sametāḥ
     duryodhanaṃ cāparādhe carantam; ariṃdame phalgune 'vidyamāne
 23 tenārtha baddhaṃ manyate dhārtarāṣṭraḥ; śakyaṃ hartuṃ pāṇḍavānāṃ mamatvam
     kirīṭinā tālamātrāyudhena; tad vedinā saṃyugaṃ tatra gatvā
 24 gāṇḍīvavisphārita śabdam ājāv; aśṛṇvānā ghārtarāṣṭrā dhriyante
     kruddhasya ced bhīmasenasya vegāt; suyodhano manyate siddham artham
 25 indro 'py etan notsahet tāta hartum; aiśvaryaṃ no jīvati bhīmasene
     dhanaṃjaye nakule caiva sūta; tathā vīre sahadeve madīye
 26 sa ced etāṃ pratipadyeta buddhiṃ; vṛddho rājā saha putreṇa sūta
     evaṃ raṇe pāṇḍava kopadagdhā; na naśyeyuḥ saṃjaya dhārtarāṣṭrāḥ
 27 jānāsi tvaṃ kleśam asmāsu vṛttaṃ; tvāṃ pūjayan saṃjayāhaṃ kṣameyam
     yac cāsmākaṃ kauravair bhūtapūrvaṃ; yā no vṛttir dhārtarāṣṭre tadāsīt
 28 adyāpi tat tatra tathaiva vartatāṃ; śāntiṃ gamiṣyāmi yathā tvam āttha
     indraprasthe bhavatu mamaiva rājyaṃ; suyodhano yacchatu bhāratāgryaḥ

SECTION XXVI

"Yudhishthira said, 'What words from me, O Sanjaya, hast thou heard, indicative of war, that thou apprehendest war? O sire, peace is preferable to war. Who, O charioteer, having got the other alternative would wish to fight? It is known to me, O Sanjaya, that if a man can have every wish of his heart without having to do anything, he would hardly like to do anything even though it might be of the least troublesome kind, far less would he engage in war. Why should a man ever go to war? Who is so cursed by the gods that he would select war? The sons of Pritha, no doubt, desire their own happiness but their conduct is ever marked by righteousness and conducive to the good of the world. They desire only that happiness which results from righteousness. He that fondly followeth the lead of his senses, and is desirous of obtaining happiness and avoiding misery, betaketh himself to action which in its essence is nothing but misery. He that hankers after pleasure causeth his body to suffer; one free from such hankering knoweth not what misery is. As an enkindled fire, if more fuel be put upon it, blazeth forth again with augmented force, so desire is never satiated with the acquisition of its object but gaineth force like unkindled fire when clarified butter is poured upon it. Compare all this abundant fund of enjoyment which king Dhritarashtra hath with what we possess. He that is unfortunate never winneth victories. He that is unfortunate enjoyeth not the voice of music. He that is unfortunate doth not enjoy garlands and scents! nor can one that is unfortunate enjoy cool and fragrant unguents! and finally he that is unfortunate weareth not fine clothes. If this were not so, we would never have been driven from the Kurus. Although, however, all this is true, yet none cherished torments of the heart. The king being himself in trouble seeketh protection in the might of others. This is not wise. Let him, however, receive from others the same behaviour that he displays towards them. The man who casteth a burning fire at midday in the season of spring in a forest of dense underwood, hath certainly, when that fire blazeth forth by aid of the wind, to grieve for his lot if he wisheth to escape. O Sanjaya, why doth king Dhritarashtra now bewail, although he hath all this prosperity? It is because he had followed at first the counsels of his wicked son of vicious soul, addicted to crooked ways and confirmed in folly. Duryodhana disregarded the words of Vidura, the best of his well-wishers, as if the latter were hostile to him. King Dhritarashtra, desirous solely of satisfying his sons, would knowingly enter upon an unrighteous course. Indeed, on account of his fondness for his son, he would not pay heed to Vidura, who, out of all the Kurus, is the wisest and best of all his well-wishers, possessing vast learning, clever in speech, and righteous in act. King Dhritarashtra is desirous of satisfying his son, who, while himself seeking honours from others, is envious and wrathful, who transgresses the rules for the acquisition

p. 43

of virtue and wealth, whose tongue is foul, who always follows the dictates of his wrath, whose soul is absorbed in sensual pleasures, and who, full of unfriendly feelings to many, obeys no law, and whose life is evil, heart implacable, and understanding vicious. For such a son as this, king Dhritarashtra knowingly abandoned virtue and pleasure. Even then, O Sanjaya, when I was engaged in that game of dice I thought that the destruction of the Kurus was at hand, for when speaking those wise and excellent words Vidura obtained no praise from Dhritarashtra. Then, O charioteer, did trouble overtake the Kurus when they disregarded the words of Vidura. So long as they had placed themselves under the lead of his wisdom, their kingdom was in a flourishing state. Hear from me, O charioteer, who are the counsellors now of the covetous Duryodhana. They are Dussasana, and Sakuni the son of Suvala, and Karna the Suta's son! O son of Gavalgana, look at this folly of his! So I do not see, though I think about it, how there can be prosperity for the Kurus and the Srinjayas when Dhritarashtra hath taken the throne from others, and the far seeing Vidura hath been banished elsewhere. Dhritarashtra with his sons is now looking for an extensive and undisputed sovereignty over the whole world. Absolute peace is, therefore, unattainable. He regardeth what he hath already got to be his own. When Arjuna taketh up his weapon in fight, Karna believeth him capable of being withstood. Formerly there took place many great battles. Why could not Karna then be of any avail to them. It is known to Karna and Drona and the grandsire Bhishma, as also to many other Kurus, that there is no wielder of the bow, comparable to Arjuna. It is known to all the assembled rulers of the earth, how the sovereignty was obtained by Duryodhana although that repressor of foes, Arjuna, was alive. Pertinanciously doth Dhritarashtra's son believe that it is possible to rob the sons of Pandu of what is their own, although he knoweth having himself gone to the place of fight, how Arjuna comforted himself when he had nothing but a bow four cubits long for his weapon of battle. Dhritarashtra's sons are alive simply because they have not as yet heard that twang of the stretch Gandiva. Duryodhana believeth his object already gained, as long as he beholdeth not the wrathful Bhima. O sire, even Indra would forbear to rob us of our sovereignty as long as Bhima and Arjuna and the heroic Nakula and the patient Sahadeva are alive! O charioteer, the old king with his son still entertains the notion that his sons will not be perished, O Sanjaya, on the field of battle, consumed by the fiery wrath of Pandu's sons. Thou knowest, O Sanjaya, what misery we have suffered! For my respect to thee, I would forgive them all. Thou knowest what transpired between ourselves and those sons of Kuru. Thou knowest how we comforted ourselves towards Dhritarashtra's son. Let the same state of things still continue, I shall seek peace, as thou counsellest me to do. Let me have Indraprastha for my kingdom, Let this be given to me by Duryodhana, the chief of Bharata's race.'"

Book 5
Chapter 27

1 [s]
      dharme nityā pāṇḍava te viceṣṭā; loke śrutā dṛśyate cāpi pārtha
      mahāsrāvaṃ jīvitaṃ cāpy anityaṃ; saṃpaśya tvaṃ pāṇḍava mā vinīnaśaḥ
  2 na ced bhāgaṃ kuravo 'nyatra yuddhāt; prayacchante tubhyam ajātaśatro
      bhaikṣa caryām andhakavṛṣṇirājye; śreyo manye na tu yuddhena rājyam
  3 alpakālaṃ jīvitaṃ yan manuṣye; mahāsrāvaṃ nityaduḥkhaṃ calaṃ ca
      bhūyaś ca tad vayaso nānurūpaṃ; tasmāt pāpaṃ pāṇḍava mā prasārṣīḥ
  4 kāmā manuṣyaṃ prasajanta eva; dharmasya ye vidhna mūlaṃ narendra
      pūrvaṃ naras tān dhṛtimān vinighnaṁl; loke praśaṃsāṃ labhate 'navadyām
  5 nibandhanī hy arthatṛṣṇeha pārtha; tām eṣato bādhyate dharma eva
      dharmaṃ tu yaḥ pravṛṇīte sa buddhaḥ; kāme gṛddho hīyate 'rthānurodhāt
  6 dharmaṃ kṛtvā karmaṇāṃ tāta mukhyaṃ; mahāpratāpaḥ saviteva bhāti
      hānena dharmasya mahīm apīmāṃ; labdhvā naraḥ sīdati pāpabuddhiḥ
  7 vedo 'dhītaś caritaṃ brahmacaryaṃ; yajñair iṣṭaṃ brāhmaṇebhyaś ca dattam
      paraṃ sthānaṃ manyamānena bhūya; ātmā datto varṣapūgaṃ sukhebhyaḥ
  8 sukhapriye sevamāno 'tivelaṃ; yogābhyāse yo na karoti karma
      vittakṣaye hīnasukho 'tivelaṃ; duḥkhaṃ śete kāmavegapraṇunnaḥ
  9 evaṃ punar arthacaryā prasakto; hitvā dharmaṃ yaḥ prakaroty adharmam
      aśraddadhat paralokāya mūḍho; hitvā dehaṃ tapyate pretya mandaḥ
  10 na karmaṇāṃ vipraṇāśo 'sy amutra; puṇyānāṃ vāpy atha vā pāpakānām
     pūrvaṃ kartur gacchati puṇyapāpaṃ; paścāt tv etad anuyāty eva kartā
 11 nyāyopetaṃ brāhmaṇebhyo yadannaṃ; śraddhā pūtaṃ gandharasopapannam
     anvāhāryeṣūttama dakṣiṇeṣu; tathārūpaṃ karma vikhyāyate te
 12 iha kṣetre kriyate pārtha kāryaṃ; na vai kiṃ cid vidyate pretya kāryam
     kṛtaṃ tvayā pāralokyaṃ ca kāryaṃ; puṇyaṃ mahat sadbhir anupraśastam
 13 jahāti mṛtyuṃ ca jarāṃ bhayaṃ ca; na kṣutpipāse manasaś cāpriyāṇi
     na kartavyaṃ vidyate tatra kiṃ cid; anyatra vā indriyaprīṇanārthāt
 14 evaṃrūpaṃ karmaphalaṃ narendra; mātrāvatā hṛdayasya priyeṇa
     sakrodhajaṃ pāṇḍava harṣajaṃ ca; lokāv ubhau mā prahāsīś cirāya
 15 antaṃ gatvā karmaṇāṃ yā praśaṃsā; satyaṃ damaś cārjavam ānṛśaṃsyam
     aśvamedho rājasūyas tatheṣṭaḥ; pāpasyāntaṃ karmaṇo mā punar gāḥ
 16 tac ced evaṃ deśarūpeṇa pārthāḥ; kariṣyadhvaṃ karma pāpaṃ cirāya
     nivasadhvaṃ varṣapūgān vaneṣu; duḥkhaṃ vāsaṃ pāṇḍavā dharmahetoḥ
 17 apravrajye yojayitvā purastād; ātmādhīnaṃ yad balaṃ te tadāsīt
     nityaṃ pāñcālāḥ sacivās taveme; janārdano yuyudhānaś ca vīraḥ
 18 matsyo rājā rukmarathaḥ saputraḥ; prahāribhiḥ saha putrair virāṭaḥ
     rājānaś ca ye vijitāḥ purastāt; tvām eva te saṃśrayeyuḥ samastāḥ
 19 mahāsahāyaḥ pratapan balasthaḥ; puraskṛto vāsudevārjunābhyām
     varān haniṣyan dviṣato raṅgamadhye; vyaneṣyathā dhārtarāṣṭrasya darpam
 20 balaṃ kasmād varhayitvā parasya; nijān kasmāt karśayitvā sahāyān
     niruṣya kasmād varṣapūgān vaneṣu; yuyutsase pāṇḍava hīnakālam
 21 aprajño vā pāṇḍava yudhyamāno; adharmajño vā bhūtipathād vyapaiti
     prajñāvān vā budhyamāno 'pi dharmaṃ; saṃrambhād vā so 'pi bhūter apaiti
 22 nādharme te dhīyate pārtha buddhir; na saṃrambhāt karma cakartha pāpam
     addhā kiṃ tat kāraṇaṃ yasya hetoḥ; prajñā viruddhaṃ karma cikīrṣasīdam
 23 avyādhijaṃ kaṭukaṃ śīrṣa rogaṃ; yaśo muṣaṃ pāpaphalodayaṃ ca
     satāṃ peyaṃ yan na pibanty asanto; manyuṃ mahārāja piba praśāmya
 24 pāpānubandhaṃ ko nu taṃ kāmayeta; kṣamaiva te jyāyasī nota bhogāḥ
     yatra bhīṣmaḥ śāṃtanavo hataḥ syād; yatra droṇaḥ saha putro hataḥ syāt
 25 kṛpaḥ śalyaḥ saumadattir vikarṇo; viviṃśatiḥ karṇaduryodhanau ca
     etān hatvā kīdeśaṃ tat sukhaṃ syād; yad vindethās tad anubrūhi pārtha
 26 labdhvāpīmāṃ pṛthivīṃ sāgarāntāṃ; jarāmṛtyū naiva hi tvaṃ prajahyāḥ
     priyāpriye sukhaduḥkhe ca rājann; evaṃ vidvān naiva yuddhaṃ kuruṣva
 27 amātyānāṃ yadi kāmasya hetor; evaṃ yuktaṃ karma cikīrṣasi tvam
     apākrameḥ saṃpradāya svam ebhyo; mā gās tvaṃ vā deva yānāt patho 'dya

SECTION XXVII

"Sanjaya said, 'O Pandava, the world hath heard thy conduct being righteous. I see it also to be so, O son of Pritha. Life is transient, that may end in great infamy; considering this, thou shouldst not perish. O Ajatasatru, if without war, the Kurus will not yield thy share, I think, it is far better for thee to live upon alms in the kingdom of the Andhakas and the Vrishnis than obtain sovereignty by war. Since this mortal existence is for only a short period, and greatly liable to blame, subject to constant suffering, and unstable, and since it is never comparable to a good name, therefore, O Pandava, never perpetrate a sin. It is the desires, O ruler of men, which adhere to mortal men and are an obstruction to a virtuous life. Therefore, a wise man should beforehand kill them all and thereby gain a stainless fame in the world, O son of Pritha. The thirst after wealth is but like fetter in this world; the virtue of those that seek it is sure to suffer. He is wise who seeketh virtue alone; desires being increased, a man must suffer in his temporal concerns, O sire. Placing virtue before all other concerns of life, a man shineth like the sun when its splendour is great. A man devoid of virtue, and of vicious soul, is overtaken by ruin, although he may obtain the whole of this earth. Thou hast studied the Vedas, lived the life of a saintly Brahman, hast performed sacrificial rites, made charities to Brahmanas. Even remembering the highest position (attainable by beings), thou hast also devoted thy soul for years and years to the pursuit of pleasure. He who, devoting himself excessively to the pleasures and joys of life, never employeth himself in the practice of religious meditation, must be exceedingly miserable. His joys forsake him after his wealth is gone and his strong instincts goad him on towards his wonted pursuit of pleasure. Similarly, he who, never having lived a continent life, forsaketh the path of virtue and commiteth sin, hath no faith in existence of a world to come. Dull as he is after death he hath torment (for his lot). In the world to come, whether one's deeds be good or evil these deeds are in no case, annihilated. Deeds, good and evil, precede the agent (in his journey to the world to come); the agent is sure to follow in their path. Your work (in this life) is celebrated by all as comparable to that food, savoury and dainty, which is proper to be offered with reverence to the Brahmanas--the food which is offered in religious ceremonies with large donations (to the officiating priests). All acts are done, so long as this body lasts, O son of Pritha. After death there is nothing to be done. And thou hast done mighty deeds that will do good to thee in the world to come, and they are admired by righteous men. There (in the next world) one is free from death and decrepitude and fear, and from hunger and thirst, and from all that is disagreeable to the mind; there is nothing to be done in that place, unless it be to delight one's senses. Of this kind, O ruler of men, is the result of our deeds. Therefore, do not

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from desire act any longer in this world. Do not, O Pandu's son, betake to action in this world and thereby thus take leave of truth and sobriety and candour and humanity. Thou mayst perform the Rajasuya and the Aswamedha sacrifices, but do not even come near an action which in itself is sin! If after such a length of time, ye sons of Pritha, you now give way to hate, and commit the sinful deed, in vain, for virtue's sake, did ye dwell for years and years in the woods in such misery! It was in vain that you went to exile, after parting with all your army; for this army was entirely in your control then. And these persons who are now assisting you, have been always obedient to you,--this Krishna, and Satyaki, and Virata of the golden car, of Matsya land, with his son at the head of martial warriors. All the kings, formerly vanquished by you would have espoused your cause at first. Possessed of mighty resources, dreaded by all, having an army, and followed behind by Krishna and Arjuna, you might have slain your foremost of foes on the field of battle. You might have (then) brought low Duryodhana's pride. O Pandava, why have you allowed your foes to grow so powerful? Why have you weakened your friends? Why have you sojourned in the woods for years and years? Why are you now desirous of fighting, having let the proper opportunity slip? An unwise or an unrighteous man may win prosperity by means of fighting; but a wise and a righteous man, were he free from pride to betake to fight (against better instinct), doth only fall away from a prosperous path. O Pritha's son, your understanding inclines not to an unrighteous course. From wrath you ever committed a sinful act. Then what is the cause, and what is the reason, for which you are now intent to do this deed, against the dictates of wisdom? Wrath, O mighty king, is a bitter drug, though it has nothing to do with disease; it brings on a disease of the head, robs one of his fair fame, and leads to sinful acts. It is drunk up (controlled) by those that are righteous and not by those that are unrighteous. I ask you to swallow it and to desist from war. Who would incline himself to wrath which leads to sin? Forbearance would be more beneficial to you than love of enjoyments where Bhishma would be slain, and Drona with his son, and Kripa, and Somadatta's son, and Vikarna and Vivingsati, and Karna and Duryodhana. Having slain all these, what bliss may that be, O Pritha's son, which you will get? Tell me that! Even having won the entire sea-girt earth, you will never be free from decrepitude and death, pleasure and pain, bliss and misery. Knowing all this, do not be engaged in war. If you are desirous of taking this course, because your counsellors desire the same, then give up (everything) to them, and run away. You should not fall away from this path which leads to the region of the gods!'"

Book 5
Chapter 28

  1 [y]
      asaṃśayaṃ saṃjaya satyam etad; dharmo varaḥ karmaṇāṃ yat tvam āttha
      jñātvā tu māṃ saṃjaya garhayes tvaṃ; yadi dharmaṃ yady adharmaṃ carāmi
  2 yatrādharmo dharmarūpāṇi bibhrad; dharmaḥ kṛtsno dṛśyate 'dharmarūpaḥ
      tathā dharmo dhārayan dharmarūpaṃ; vidvāṃsas taṃ saṃprapaśyanti buddhyā
  3 evam etāv āpadi liṅgam etad; dharmādharmau vṛtti nityau bhajetām
      ādyaṃ liṅgaṃ yasya tasya pramāṇam; āpad dharmaṃ saṃjaya taṃ nibodha
  4 luptāyāṃ tu prakṛtau yena karma; niṣpādayet tatparīpsed vihīnaḥ
      prakṛtisthaś cāpadi vartamāna; ubhau garhyau bhavataḥ saṃjayaitau
  5 avilopam icchatāṃ brāhmaṇānāṃ; prāyaścittaṃ vihitaṃ yad vidhātrā
      āpady athākarmasu vartamānān; vikarmasthān saṃjaya garhayeta
  6 manīṣiṇāṃ tattvavic chedanāya; vidhīyate satsu vṛttiḥ sadaiva
      abrāhmaṇāḥ santi tu ye na vaidyāḥ; sarvocchedaṃ sādhu manyeta tebhyaḥ
  7 tadarthā naḥ pitaro ye ca pūrve; pitāmahā ye ca tebhyaḥ pare 'nye
      prajñaiṣiṇo ya ca hi karma cakrur; nāsty antato nāsti nāstīti manye
  8 yat kiṃ cid etad vittam asyāṃ pṛthivyāṃ; yad devānāṃ tridaśānāṃ paratra
      prājāpatyaṃ tridivaṃ brahmalokaṃ; nādharmataḥ saṃjaya kāmaye tat
  9 dharmeśvaraḥ kuśalo nītimāṃś cāpy; upāsitā brāhmaṇānāṃ manīṣī
      nānāvidhāṃś caiva mahābalāṃś ca; rājanya bhojanān anuśāsti kṛṣṇaḥ
  10 yadi hy ahaṃ visṛjan syām agarhyo; yudhyamāno yadi jahyāṃ svadharmam
     mahāyaśāḥ keśavas tad bravītu; vāsudevas tūbhayor arthakāmaḥ
 11 śaineyā hi caitrakāś cāndhakāś ca; vārṣṇeya bhojāḥ kaukurāḥ sṛñjayāś ca
     upāsīnā vāsudevasya buddhiṃ; nigṛhya śatrūn suhṛdo nandayanti
 12 vṛṣṇyandhakā hy ugrasenādayo vai; kṛṣṇa praṇītāḥ sarvaivendra kalpāḥ
     manasvinaḥ satyaparākramāś ca; mahābalā yādavā bhogavantaḥ
 13 kāśyo babhruḥ śriyam uttamāṃ gato; labdhvā kṛtṇaṃ bhrātaram īśitāram
     yasmai kāmān varṣati vāsudevo; grīṣmātyaye megha iva prajābhyaḥ
 14 īdṛśo 'yaṃ keśavas tāta bhūyo; vidmo hy enaṃ karmaṇāṃ niścayajñam
     priyaś ca naḥ sādhutamaś ca kṛṣṇo; nātikrame vacanaṃ keśavasya

SECTION XXVIII

"Yudhishthira said, 'Without doubt, O Sanjaya, it is true that righteous deeds are the foremost of all our acts, as thou sayest. Thou shouldst, however, ensure me having first ascertained whether it is virtue or vice that I practise. When vice assumes the aspects of virtue and virtue itself wholly seems as vice, and virtue, again, appears in its native form, they that are learned should discriminate it by means of their reason. So, again, virtue and vice, which are both eternal and absolute, exchange their aspects during seasons of distress. One should follow without deviation the duties prescribed for the order to which he belongs by birth. Know, O Sanjaya, that duties in seasons of distress are otherwise. When his means of living are totally gone, the man, that is destitute should certainly desire those other means by which he may be able to discharge the sanctioned duties of his order. One that is not destitute of his means of living, as also one that is in distress, are, O Sanjaya, both to be blamed, if they act as if the state of each were otherwise. When the Creator hath ordained expiation for those Brahmanas, who, without wishing for self-destruction, betake themselves to acts not sanctioned for them, this proves that people may, in season of distress, betake to acts not ordained for the orders to which they belong. And, O Sanjaya, thou shouldst regard them as worthy that adhere to the practices of their own order in usual times as also those that do not adhere to them in season of distress; thou shouldst censure them that act otherwise in usual times while adhering to their ordained practices during times of distress. As regards men desiring to bring their minds under control, when they endeavour to acquire a knowledge of self, the practices that are ordained for the best, viz., the Brahmanas, are equally ordained for them. As regards those, however, that are not Brahmanas and that do not endeavour to acquire knowledge of self, those practices should be followed by them that are ordained for their respective orders in seasons of distress or otherwise. Even that is the path followed by our fathers and grandfathers before us and those also that had lived before them. As regards those that are desirous of knowledge and avoiding to act, even these also hold the same view and regard themselves as orthodox. I do not, therefore, think that there is any other path. Whatsoever wealth there may be in this earth, whatsoever there may be among the gods, or whatsoever there may be unattainable by them,--the region of the Prajapati, or heaven or the region of Brahma himself, I would not, O Sanjaya, seek it by unrighteous means. Here is Krishna, the giver of virtue's fruits, who is clever, politic, intelligent, who has waited upon the Brahmanas, who knows everything' and counsels various mighty kings. Let the celebrated Krishna say whether I would be censurable if I dismiss all idea of peace, of whether if I fight, I should be abandoning the duties of my caste, for Krishna seeketh the welfare of both sides. This Satyaki, these Chedis, the Andhakas, the

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[paragraph continues] Vrishnis, the Bhojas, the Kukuras, the Srinjayas, adopting the counsels of Krishna, slay their foes and delight their friends. The Vrishnis and the Andhakas, at whose head stands Ugrasena, led by Krishna, have become like Indra, high-spirited, devoted to truth, mighty, and happy. Vabhru, the king of Kasi, having obtained Krishna, that fructifier of wishes, as his brother, and upon whom Krishna showers all the blessings of life, as the clouds upon all earthly creatures, when the hot season is over, hath attained the highest prosperity, O sire, so great is this Krishna! Him you must know as the great judge of the propriety or otherwise of all acts. Krishna is dear to us, and is the most illustrious of men. I never disregard what Krishna sayeth.'"

Book 5
Chapter 29

 1 [v]
      avināśaṃ saṃjaya pāṇḍavānām; icchāmy ahaṃ bhūtim eṣāṃ priyaṃ ca
      tathā rājño dhṛtarāṣṭrasya sūta; sadāśaṃse bahuputrasya vṛddhim
  2 kāmo hi me saṃjaya nityam eva; nānyad brūyāṃ tān prati śāmyateti
      rājñaś ca hi priyam etac chṛṇomi; manye caitat pāṇḍavānāṃ samartham
  3 suduṣkaraś cātra śamo hi nūnaṃ; pradarśitaḥ saṃjaya pāṇḍavena
      yasmin gṛddho dhṛtarāṣṭraḥ saputraḥ; kasmād eṣāṃ kalaho nātra mūrcchet
  4 tattvaṃ dharmaṃ vicaran saṃjayeha; mattaś ca jānāsi yudhiṣṭhirāc ca
      atho kasmāt saṃjaya pāṇḍavasya; utsāhinaḥ pūrayataḥ svakarma
      yathākhyātam āvasataḥ kuṭumbaṃ; purākalpāt sādhu vilopam āttha
  5 asmin vidhau vartamāne yathāvad; uccāvacā matayo brāhmaṇānām
      karmaṇāhuḥ siddim eke paratra; hitvā karma vidyayā siddhim eke
      nābhuñjāno bhakṣyabhojyasya tṛpyed; vidvān apīha viditaṃ brāhmaṇānām
  6 yā vai vidyāḥ sādhayantīha karma; tāsāṃ phalaṃ vidyate netarāsām
      tatreha vai dṛṣṭaphalaṃ tu karma; pītvodakaṃ śāmyati tṛṣṇayārtaḥ
  7 so 'yaṃ vidhir vihitaḥ karmaṇaiva; tad vartate saṃjaya tatra karma
      tatra yo 'nyat karmaṇaḥ sādhu manyen; moghaṃ tasya lapitaṃ durbalasya
  8 karmaṇāmī bhānti devāḥ paratra; karmaṇaiveha plavate mātariśvā
      ahorātre vidadhat karmaṇaiva; atandrito nityam udeti sūryaḥ
  9 māsārdha mādān atha nakṣatrayogān; atandritaś candramā abhyupaiti
      atandrito dahate jātavedāḥ; samidhyamānaḥ karma kurvan prajābhyaḥ
  10 atandritā bhāram imaṃ mahāntaṃ; bibharti devī pṛthivī balena
     atandritāḥ śīghram apo vahanti; saṃtarpayantyaḥ sarvabhūtāni nadyaḥ
 11 atandrito varṣati bhūri tejāḥ; saṃnādayann antarikṣaṃ divaṃ ca
     atandrito brahmacaryaṃ cacāra; śreṣṭhatvam icchan balabhid devatānām
 12 hitvā sukhaṃ manasaś ca priyāṇi; tena śakraḥ karmaṇā śraiṣṭhyam āpa
     satyaṃ dharmapālayann apramatto; damaṃ titikṣāṃ samatāṃ priyaṃ ca
     etāni sarvāṇy upasevamāno; devarājyaṃ maghavān prāpa mukhyam
 13 bṛhaspatir brahmacaryaṃ cacāra; samāhitaḥ saṃśitātmā yathāvat
     hitvā sukhaṃ pratirudhyendriyāṇi; tena devānām agamad gauravaṃ saḥ
 14 nakṣatrāṇi karmaṇāmutra bhānti; rudrādityā vasavo 'thāpi viśve
     yamo rājā vaiśravaṇaḥ kubero; gandharvayakṣāpsarasaś ca śubhrāḥ
     brahmacaryaṃ vedavid yāḥ kriyāś ca; niṣevamāṇā munayo 'mutra bhānti
 15 jānann imaṃ sarvalokasya dharmaṃ; brāhmaṇānāṃ kṣatriyāṇāṃ viśāṃ ca
     sa kasmāt tvaṃ jānatāṃ jñānavān san; vyāyacchase saṃjaya kauravārthe
 16 āmnāyeṣu nityasaṃyogam asya; tathāśvamedhe rājasūye ca viddhi
     saṃpūjyate dhanuṣā varmaṇā ca; hastatrāṇai rathaśastraiś ca bhūyaḥ
 17 te ced ime kauravāṇām upāyam; adhigaccheyur avadhenaiva pārthāḥ
     dharmatrāṇaṃ puṇyam eṣāṃ kṛtaṃ syād; ārye vṛtre bhīmasenaṃ nigṛhya
 18 te cet pitrye karmaṇi vartamānā; āpadyeran diṣṭa vaśena mṛtyum
     yathāśaktyā pūrayantaḥ svakarma; tad apy eṣāṃ nidhanaṃ syāt praśastam
 19 utāho tvaṃ manyase sarvam eva; rājñāṃ yuddhe vartate dharmatantram
     ayuddhe vā vartate dharmatantraṃ; tathaiva te vācam imāṃ śṛṇomi
 20 cāturvarṇyasya prathamaṃ vibhāgam; avekṣya tvaṃ saṃjaya svaṃ ca karma
     niśamyātho pāṇḍavānāṃ svakarma; praśaṃsa vā ninda vā yā matis te
 21 adhīyīta brāhmaṇo 'tho yajeta; dadyād iyāt tīrthamukhyāni caiva
     adhyāpayed yājayec cāpi yājyān; pratigrahān vā viditān pratīcchet
 22 tathā rājanyo rakṣaṇaṃ vai prajānāṃ; kṛtvā dharmeṇāpramatto 'tha dattvā
     yajñair iṣṭvā sarvavedān adhītya; dārān kṛtvā puṇyakṛd āvased gṛhān
 23 vaiśyo 'dhītya kṛṣigorakṣa puṇyair; vittaṃ cinvan pālayann apramattaḥ
     priyaṃ kurvan brāhmaṇakṣatriyāṇāṃ; dharmaśīlaḥ puṇyakṛd āvased gṛhān
 24 paricaryā vandanaṃ brāhmaṇānāṃ; nādhīyīta pratiṣiddho 'sya yajñaḥ
     nityotthito bhūtaye 'tandritaḥ syād; eṣa smṛtaḥ śūdra dharmaḥ purāṇaḥ
 25 etān rājā pālayann apramatto; niyojayan sarvavarṇān svadharme
     akāmātmā samavṛttiḥ prajāsu; nādhārmikān anurudhyeta kāmān
 26 śreyāṃs tasmād yadi vidyeta kaś cid; abhijñātaḥ sarvadharmopapannaḥ
     sa taṃ duṣṭam anuśiṣyāt prajānan; na ced gṛdhyed iti tasmin na sādhu
 27 yadā gṛdhyet parabhūmiṃ nṛśaṃso; vidhiprakopād balam ādadānaḥ
     ato rājñāṃ bhavitā yuddham etat; tatra jātaṃ varma śastraṃ dhanuś ca
     indreṇedaṃ dasyuvadhāya karma; utpāditaṃ varma śastraṃ dhanuś ca
 28 steno hared yatra dhanaṃ hy adṛṣṭaḥ; prasahya vā yatra hareta dṛṣṭaḥ
     ubhau garhyau bhavataḥ saṃjayaitau; kiṃ vai pṛthak tvaṃ dhṛtarāṣṭrasya putre
     yo 'yaṃ lobhān manyate dharmam etaṃ; yam icchate manuvaśānugāmī
 29 bhāgaḥ punaḥ pāṇḍavānāṃ niviṣṭas; taṃ no 'kasmād ādadīran pare vai
     asmin pade yudyatāṃ no vadho 'pi; ślaghyaḥ pitryaḥ pararājyād viśiṣṭaḥ
     etān dharmān kauravāṇāṃ purāṇān; ācakṣīthāḥ saṃjaya rājyamadhye
 30 ye te mandā mṛtyuvaśābhipannāḥ; samānītā dhārtarāṣṭreṇa mūḍhāḥ
     idaṃ punaḥ karma pāpīya eva; sabhāmadhye paśya vṛttaṃ kurūṇām
 31 priyāṃ bhāryāṃ draupadīṃ pāṇḍavānāṃ; yaśasvinīṃ śīlavṛttopapannām
     yad upekṣanta kuravo bhīṣma mukhyāḥ; kāmānugenoparuddhāṃ rudantīm
 32 taṃ cet tadā te sa kumāra vṛddhā; avārayiṣyan kuravaḥ sametāḥ
     mama priyaṃ dhṛtarāṣṭro 'kariṣyat; putrāṇāṃ ca kṛtam asyābhaviṣyat
 33 duḥśāsanaḥ prātilomyān nināya; sabhāmadhye śvaśurāṇāṃ ca kṛṣṇām
     sā tatra nītā karuṇāny avocan; nānyaṃ kṣattur nātham adṛṣṭakaṃ cit
 34 kārpaṇyād eva sahitās tatra rājño; nāśaknuvan prativaktuṃ sabhāyām
     ekaḥ kṣattā dharmyam arthaṃ bruvāṇo; dharmaṃ buddhvā pratyuvācālpa buddhim
 35 anuktvā tvaṃ dharmam evaṃ sabhāyām; athecchase pāṇḍavasyopadeṣṭum
     kṛṣṇā tv etat karma cakāra śuddhaṃ; suduṣkaraṃ tad dhi sabhāṃ sametya
     yena kṛcchrāt pāṇḍavān ujjahāra; tathātmānaṃ naur iva sāgaraughāt
 36 yatrābravīt sūtaputraḥ sabhāyāṃ; kṛṣṇāṃ sthitāṃ śvaśurāṇāṃ samīpe
     na te gatir vidyate yājñaseni; prapadyedānīṃ dhārtarāṣṭrasya veśma
     parājitās te patayo na santi; patiṃ cānyaṃ bhāmini tvaṃ vṛṇīṣva
 37 yo bībhatsor hṛdaye prauḍha āsīd; asthi pracchin marmaghātī sughoraḥ
     karṇāccharo vānmayas tigmatejāḥ; pratiṣṭhito hṛdaye phalgunasya
 38 kṛṣṇājināni paridhit samānān; duḥśāsanaḥ kaṭukāny abhyabhāṣat
     ete sarve ṣaṇḍhatilā vinaṣṭāḥ; kṣayaṃ gatā narakaṃ dīrghakālam
 39 gāndhārarājaḥ śakunir nikṛtyā; yad abravīd dyūtakāle sa pārthān
     parājito nakulaḥ kiṃ tavāsti; kṛṣṇayā tvaṃ dīvya vai yājñasenyā
 40 jānāsi tvaṃ saṃjaya sarvam etad; dyūte 'vācyaṃ vākyam evaṃ yathoktam
     svayaṃ tv ahaṃ prārthaye tatra gantuṃ; samādhātuṃ kāryam etad vipannam
 41 ahāpayitvā yadi pāṇḍavārthaṃ; śamaṃ kurūṇām atha cec careyam
     puṇyaṃ ca me syāc caritaṃ mahodayaṃ; mucyeraṃś ca kuravo mṛtyupāśāt
 42 api vācaṃ bhāṣamāṇasya kāvyāṃ; dharmārāmām arthavatīm ahiṃsrām
     avekṣeran dhārtarāṣṭrāḥ samakṣaṃ; māṃ ca prāptaṃ kuravaḥ pūjayeyuḥ
 43 ato 'nyathā rathinā phalgunena; bhīmena caivāhava daṃśitena
     parāsiktān dhārtarāṣṭrāṃs tu viddhi; pradahyamānān karmaṇā svena mandān
 44 parājitān pāṇḍaveyāṃs tu vāco; raudrarūpā bhāṣate dhārtarāṣṭraḥ
     gadāhasto bhīmaseno 'pramatto; duryodhanaṃ smārayitvā hi kāle
 45 suyodhano manyumayo mahādrumaḥ; skandhaḥ karṇaḥ śakunis tasya śākhāḥ
     duḥśāsanaḥ puṣpaphale samṛddhe; mūlaṃ rājā dhṛtarāṣṭro 'manīṣī
 46 yudhiṣṭhiro dharmamayo mahādrumaḥ; skandho 'rjuno bhīmaseno 'sya śākhāḥ
     mādrīputrau puṣpaphale samṛddhe; mūlaṃ tv ahaṃ brahma ca brāhmaṇāś ca
 47 vanaṃ rājā dhṛtarāṣṭraḥ saputro; vyāghrā vane saṃjaya pāṇḍaveyāḥ
     mā vanaṃ chindhi sa vyāghraṃ mā vyāghrān nīnaśo vanāt
 48 nirvano vadhyate vyāghro nirvyāghraṃ chidyate vanam
     tasmād vyāghro vanaṃ rakṣed vanaṃ vyāghraṃ ca pālayet
 49 latā dharmā dhārtarāṣṭrāḥ śālāḥ saṃjaya pāṇḍavāḥ
     na latā vardhate jātu anāśritya mahādrumam
 50 sthitāḥ śuśrūṣituṃ pārthāḥ sthitā yoddhum ariṃdamāḥ
     yatkṛtyaṃ dhṛtarāṣṭrasya tat karotu narādhipaḥ
 51 sthitāḥ śame mahātmānaḥ pāṇḍavā dharmacāriṇaḥ
     yodhāḥ samṛddhās tad vidvan nācakṣīthā yathātatham

SECTION XXIX

"Krishna said, 'I desire, O Sanjaya, that the sons of Pandu may not be ruined; that they may prosper, and attain their wishes. Similarly, I pray for the prosperity of king Dhritarashtra whose sons are many. For evermore, O Sanjaya, my desire hath been that I should tell them nothing else than that peace would be acceptable to king Dhritarashtra. I also deem it proper for the sons of Pandu. A peaceful disposition of an exceedingly rare character hath been displayed by Pandu's son in this matter. When Dhritarashtra and his sons, however, are so covetous, I do not see why hostility should not run high? Thou canst not pretend, O Sanjaya, to be more versed than I am or Yudhishthira. is, in the niceties of right and wrong. Then why dost thou speak words of reproach with reference to the conduct of Yudhishthira who is enterprising, mindful of his own duty, and thoughtful, from the very beginning, of the welfare of his family, agreeably to the injunctions (of treatises of morality)? With regard to the topic at hand, the Brahmanas have held opinions of various kinds. Some say that success in the world to come depends upon work. Some declare that action should be shunned and that salvation is attainable by knowledge. The Brahmanas say--that though one may have a knowledge of eatable things, yet his hunger will not be appeased unless he actually eats. Those branches of knowledge that help the doing of work, bear fruit, but not other kinds, for the fruit of work is of ocular demonstration. A thirsty person drinks water, and by that act his thirst is allayed. This result proceeds, no doubt, from work. Therein lies the efficacy of work. If anyone thinks that something else is better than work, I deem, his work and his words are meaningless. In the other world, it is by virtue of work that the gods flourish. It is by work that the wind blows. It is by virtue of work that the sleepless Surya rises every day and becomes the cause of day and

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night, and Soma passes through the months and the fortnights and the combinations of constellations. Fire is kindled of itself and burns by virtue of work, doing good to mankind. The sleepless goddess Earth, sustains by force this very great burden. The sleepless rivers, giving satisfaction to all (organised) beings, carry their waters with speed. The sleepless Indra, possessed of a mighty force, pours down rain, resounding the heaven and the cardinal points. Desirous of being the greatest of the gods, he led a life of austerities such as a holy Brahmana leads. Indra gave up pleasure, and all things agreeable to the heart. He sedulously cherished virtue and truth and self-control, and forbearance, and impartiality, and humanity. It was by work that he attained a position the highest (of all). Following the above course of life, Indra attained the high sovereignty over the gods. Vrihaspati, intently and with self-control, led in a proper manner that life of austerities which a Brahmana leads. He gave up pleasure and controlled his senses and thereby attained the position of the preceptor of the celestials. Similarly, the constellations in the other world, by virtue of work, and the Rudras, the Adityas, the Vasus, king Yama, and Kuvera, and the Gandharvas, the Yakshas, and the celestial nymphs, all attained their present position by work. In the other world, the saints shine, following a life of study, austerity and work (combined). Knowing, O Sanjaya, that this is the rule followed by the best of Brahmanas, and Kshatriyas, and Vaisyas, and thou being one of the wisest men,--why art thou making this endeavour on behalf of those sons of Kurus? Thou must know that Yudhishthira is constantly engaged in the study of the Vedas. He is inclined to the horse-sacrifice and the Rajasuya. Again, he rides horses and elephants, is arrayed in armour, mounts a car, and takes up the bow and all kinds of weapons. Now, if the sons of Pritha can see a course of action not involving the slaughter of the sons of Kuru, they would adopt it. Their virtue would then be saved, and an act of religious merit also would be achieved by them, even if they would have then to force Bhima to follow a conduct marked by humanity. On the other hand, if in doing what their forefathers did, they should meet with death under inevitable destiny, then in trying their utmost to discharge their duty, such death would even be worthy of praise. Supposing thou approvest of peace alone I should like to hear what thou mayst have to say to this question,--which way doth the injunction of religious law lie, viz., whether it is proper for the king to fight or not?--Thou must, O Sanjaya, take into thy consideration the division of the four castes, and the scheme of respective duties allotted to each. Thou must hear that course of action the Pandavas are going to adopt. Then mayst thou praise or censure, just as it may please thee. A Brahmana should study, offer sacrifices, make charities, and sojourn to the best of all holy places on the earth; he should teach, minister as a priest in sacrifices offered by others worthy of such help, and accept gifts from persons who are known. Similarly, a Kshatriya should protect the people in accordance

p. 49

with the injunctions of the law, diligently practise the virtue of charity, offer sacrifices, study the whole Veda, take a wife, and lead a virtuous householder's life. If he be possessed of a virtuous soul, and if he practise the holy virtues, he may easily attain the religion of the Supreme Being. A Vaisya should study and diligently earn and accumulate wealth by means of commerce, agriculture, and the tending of cattle. He should so act as to please the Brahmanas and the Kshatriyas, be virtuous, do good works, and be a householder. The following are the duties declared for a Sudra from the olden times. He should serve the Brahmanas and submit to them; should not study; sacrifices are forbidden to him; he should be diligent and be constantly enterprising in doing all that is for his good. The king protects all these with (proper) care, and sets all the castes to perform their respective duties. He should not be given to sensual enjoyments. He should be impartial, and treat all his subjects on an equal footing. The King should never obey the dictates of such desires as are opposed to righteousness. If there be any body who is more praise-worthy than he, who is well-known and gifted with all the virtues, the king should instruct his subjects to see him. A bad (king), however, would not understand this. Growing strong, and inhuman and becoming a mark for destiny's wrath, he would cast covetous eye on the riches of others. Then comes war, for which purpose came into being weapons, and armour, and bows. Indra invented these contrivances, for putting the plunderers to death. He also contrived armours, and weapons, and bows. Religious merit is acquired by putting the robbers to death. Many awful evils have manifested themselves on account of the Kurus having been unrighteous, and unmindful of law and religion. This is not right, O Sanjaya. Now, king Dhritarashtra with his sons, hath unreasonably seized what lawfully belonged to Pandu's son. He minds not the immemorial law observable by kings. All the Kurus are following in the wake. A thief who steals wealth unseen and one who forcibly seizes the same, in open day-light, are both to be condemned, O Sanjaya. What is the difference between them and Dhritarashtra's sons? From avarice he regards that to be righteous which he intends to do, following the dictates of his wrath. The shares of the Pandavas is, no doubt, fixed. Why should that share of theirs be seized by that fool? This being the state of things, it would be praiseworthy for us to be even killed in fight. A paternal kingdom is preferable to sovereignty received from a stranger. These time-honoured rules of law, O Sanjaya, thou must propound to the Kurus, in the midst of the assembled kings,--I mean those dull-headed fools who have been assembled together by Dhritarashtra's son, and who are already under the clutches of death. Look once more at that vilest of all their acts,--the conduct of the Kurus in the council-hall. That those Kurus, at whose head stood Bhishma did not interfere when the beloved wife of the sons of Pandu, daughter of Drupada, of fare fame, pure life, and conduct worthy of praise, was seized, while weeping, by that slave of

p. 50

lust. The Kurus all, including young and old, were present there. If they had then prevented that indignity offered to her, then I should have been pleased with Dhritarashtra's behaviour. It would have been for the final good of his sons also. Dussasana forcibly took Krishna into the midst of the public hall wherein were seated her fathers-in-law. Carried there, expecting sympathy, she found none to take her part, except Vidura. The kings uttered not a word of protest, solely because they were a set of imbeciles. Vidura alone spoke words of opposition, from a sense of duty,--words conceived in righteousness addressed to that man (Duryodhana) of little sense. Thou didst not, O Sanjaya, then say what law and morality were, but now thou comest to instruct the son of Pandu! Krishna, however, having repaired to the hall at that time made everything right, for like a vessel in the sea, she rescued the Pandavas as also herself, from that gathering ocean (of misfortunes)! Then in that hall, while Krishna stood, the charioteer's son addressed her in the presence of her fathers-in-law saying, 'O Daughter of Drupada thou hast no refuge. Better betake thyself as a bond-woman to the house of Dhritarashtra's son. Thy husbands, being defeated, no longer exist. Thou hast a loving soul, choose some one else for thy lord.' This speech, proceeding from Karna, was a wordy arrow, sharp, cutting all hopes, hitting the tenderest parts of the organisation, and frightful. It buried itself deep in Arjuna's heart. When the sons of Pandu were about to adopt the garments made of the skins of black deer, Dussasana spoke the following pungent words, 'These all are mean eunuchs, ruined, and damned for a lengthened time.' And Sakuni, the king of the Gandhara land, spoke to Yudhishthira at the time of the game of dice the following words by way of a wily trick, 'Nakula hath been won by me from you, what else have you got? Now you should better stake your wife Draupadi'. You know, O Sanjaya, all these words of an approbrious kind which were spoken at the time of the game of dice. I desire to go personally to the Kurus, in order to settle this difficult matter. If without injury to the Pandava cause I succeed in bringing about this peace with the Kurus, an act of religious merit, resulting in very great blessings, will then have been done by me; and the Kurus also will have been extricated from the meshes of death. I hope that when I shall speak to the Kurus words of wisdom, resting on rules of righteousness, words fraught with sense and free from all tendency to inhumanity, Dhritarashtra's son will, in my presence, pay heed to them. I hope that when I arrive, the Kurus will pay me due respect. Else thou mayst rest assured that those vicious sons of Dhritarashtra, already scorched by their own vicious acts, will be burnt up by Arjuna and Bhima ready for battle. When Pandu's sons were defeated (at the play), Dhritarashtra's sons spoke to them words that were harsh and rude. But when the time will come, Bhima will, no doubt, take care to remind Duryodhana of those words. Duryodhana is a big tree of evil passions; Karna is its trunk; Sakuni is its branches; Dussasana forms its abundant blossoms

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and fruits; (while) the wise king Dhritarashtra is its toots. Yudhishthira is a big tree of righteousness; Arjuna is its trunk; and Bhima is its branches; the sons of Madri are its abundant flowers and fruits; and its roots are myself and religion and religious men. King Dhritarashtra with his sons constitutes a forest, while, O Sanjaya, the sons of Pandu are its tigers. Do not, oh, cut down the forest with its tigers, and let not the tigers be driven away from the forest. The tiger, out of the woods, is easily slain; the wood also, that is without a tiger, is easily cut down. Therefore, it is the tiger that protects the forest and the forest that shelters the tiger. The Dhritarashtras are as creepers, while, O Sanjaya, the Pandavas are Sala trees. A creeper can never flourish unless it hath a large tree to twine round. The sons of Pritha are ready to wait upon Dhritarashtra as, indeed, those repressors of foes are ready for war. Let king Dhritarashtra now do what may be proper for him to do. The virtuous and the high-souled sons of Pandu, though competent to be engaged in fight, are yet now in place (with their cousins). O learned man, represent all this truly (to Dhritarashtra).'"

Book 5
Chapter 30

 1 [s]
      āmantraye tvā naradeva deva; gacchāmy ahaṃ pāṇḍava svasti te 'stu
      kac cin na vācā vṛjinaṃ hi kiṃ cid; uccāritaṃ me manaso 'bhiṣaṅgāt
  2 janārdanaṃ bhīmasenārjunau ca; mādrī sutau sātyakiṃ cekitānam
      āmantrya gacchāmi śivaṃ sukhaṃ vaḥ; saumyena māṃ paśyata cakṣuṣā nṛpāḥ
  3 anujñātaḥ saṃjaya svasti gaccha; na no 'kārṣīr apriyaṃ jātu kiṃ cit
      vidmaś ca tvā te ca vayaṃ ca sarve; śuddhātmānaṃ madhyagataṃ sabhastham
  4 āpto dūtaḥ saṃjaya supriyo 'si; kalyāṇa vāk śīlavān dṛṣṭimāṃś ca
      na muhyes tvaṃ saṃjaya jātu matyā; na ca krudhyer ucyamāno 'pi tathyam
  5 na marmagāṃ jātu vaktāsi rūkṣāṃ; nopastutiṃ kaṭukāṃ nota śuktām
      dharmārāmām arthavatīm ahiṃsrām; etāṃ vācaṃ tava jānāmi sūta
  6 tvam eva naḥ priyatamo 'si dūta; ihāgacched viduro vā dvitīyaḥ
      abhīkṣṇadṛṣṭo 'si purā hi nas tvaṃ; dhanaṃjayasyātma samaḥ sakhāsi
  7 ito gatvā saṃjaya kṣipram eva; upātiṣṭhethā brāhmaṇān ye tad arhāḥ
      viśuddhavīryāṃś caraṇopapannān; kule jātān sarvadharmopapannān
  8 svādhyāyino brāhmaṇā bhikṣavaś ca; tapasvino ye ca nityā vaneṣu
      abhivādyā vai madvacanena vṛddhās; tathetareṣāṃ kuśalaṃ vadethāḥ
  9 purohitaṃ dhṛtarāṣṭrasya rājña; ācāryāś ca ṛtvijo ye ca tasya
      taiś ca tvaṃ tāta sahitair yathārhaṃ; saṃgacchethāḥ kuśalenaiva sūta
  10 ācārya iṣṭo 'napago vidheyo; vedān īpsan brahmacaryaṃ cacāra
     yo 'straṃ catuṣpāt punar eva cakre; droṇaḥ prasanno 'bhivādyo yathārham
 11 adhīta vidyaś caraṇopapanno; yo 'straṃ catuṣpāt punar eva cakre
     gandharvaputra pratimaṃ tarasvinaṃ; tam aśvatthāmānaṃ kuśalaṃ sma pṛccheḥ
 12 śāradvatasyāvasathaṃ sma gatvā; mahārathasyāstravidāṃ varasya
     tvaṃ mām abhīkṣṇaṃ parikīrtayan vai; kṛpasya pādau saṃjaya pāṇinā spṛśeḥ
 13 yasmiñ śauryam ānṛśaṃsyaṃ tapaś ca; prajñā śīlaṃ śrutisattve dhṛtiś ca
     pādau gṛhītvā kurusattamasya; bhīṣmasya māṃ tatra nivedayethāḥ
 14 prajñā cakṣur yaḥ praṇetā kurūṇāṃ; bahuśruto vṛddhasevī manīṣī
     tasmai rājñe sthavirāyābhivādya; ācakṣīthāḥ saṃjaya mām arogam
 15 jyeṣṭhaḥ putroldhṛtarāṣṭrasya mando; mūrkhaḥ śaṭhaḥ saṃjaya pāpaśīlaḥ
     praśāstā vai pṛthivī yena sarvā; suyodhanaṃ kuśalaṃ tāta pṛccheḥ
 16 bhrātā kanīyān api tasya mandas; tathāśīlaḥ saṃjaya so 'pi śaśvat
     maheṣvāsaḥ śūratamaḥ kurūṇāṃ; duḥśāsanaṃ kuśalaṃ tāta pṛccheḥ
 17 vṛndārakaṃ kavim artheṣv amūḍhaṃ; mahāprajñaṃ sarvadharmopapannam
     na tasya yuddhaṃ rocate vai kadā cid; vaiśyāputraṃ kuśalaṃ tāta pṛccheḥ
 18 nikartane devane yo 'dvitīyaś; channopadhaḥ sādhu devī matākṣaḥ
     yo durjayo devitavyena saṃkhye; sa citrasenaḥ kuśalaṃ tāta vācyaḥ
 19 yasya kāmo vartate nityam eva; nānyaḥ śamād bhāratānām iti sma
     sa bāhlīkānām ṛṣabho manasvī; purā yathā mābhivadet prasannaḥ
 20 guṇair anekaiḥ pravaraiś ca yukto; vijñānavān naiva ca niṣṭhuro yaḥ
     snehād amarṣaṃ sahate sadaiva; sa somadattaḥ pūjanīyo mato me
 21 arhattamaḥ kuruṣu saumadattiḥ; sa no bhrātā saṃjaya mat sakhā ca
     maheṣvāso rathinām uttamo yaḥ; sahāmātyaḥ kuśalaṃ tasya pṛccheḥ
 22 ye caivānye kurumukhyā yuvānaḥ; putrāḥ pautrā bhrātaraś caiva ye naḥ
     yaṃ yam eṣāṃ yena yenābhigaccher; anāmayaṃ madvacanena vācyaḥ
 23 ye rājānaḥ pāṇḍavāyodhanāya; samānītā dhārtarāṣṭreṇa ke cit
     vasātayaḥ śālvakāḥ kekayāś ca; tathāmbaṣṭhā ye trigartāś ca mukhyāḥ
 24 prācyodīcyā dākṣiṇātyāś ca śūrās; tathā pratīcyāḥ pārvatīyāś ca sarve
     anṛśaṃsāḥ śīlavṛttopapannās; teṣāṃ sarveṣāṃ kuśalaṃ tāta pṛccheḥ
 25 hastyārohā rathinaḥ sādinaś ca; padātayaś cāryasaṃghā mahāntaḥ
     ākhyāya māṃ kuśalinaṃ sma teṣām; anāmayaṃ paripṛccheḥ samagrān
 26 tathā rājño hy arthayuktān amātyān; dauvārikān ye ca senāṃ nayanti
     āyavyayaṃ ye gaṇayanti yuktā; arthāś ca ye mahataś cintayanti
 27 gāndhārarājaḥ śakuniḥ pārvatīyo; nikartane yo 'dvitīyo 'kṣadevī
     mānaṃ kurvan dhārtarāṣṭrasya sūta; mithyā buddheḥ kuśalaṃ tāta pṛccheḥ
 28 yaḥ pāṇḍavāneka rathena vīraḥ; samutsahaty apradhṛṣyān vijetum
     yo muhyatāṃ mohayitādvitīyo; vaikartanaṃ kuśalaṃ tāta pṛccheḥ
 29 sa eva bhaktaḥ sa guruḥ sa bhṛtyaḥ; sa vai pitā sa ca mātā suhṛc ca
     agādha buddhir viduro dīrghadarśī; sa no mantrī kuśalaṃ tāta pṛccheḥ
 30 vṛddhāḥ striyo yāś ca guṇopapannā; yā jñāyante saṃjaya mātaras tāḥ
     tābhiḥ sarvābhiḥ sahitābhiḥ sametya; strībhir vṛddhābhir abhivādaṃ vadethāḥ
 31 kac cit putrā jīvaputrāḥ susamyag; vartante vo vṛttim anṛśaṃsa rūpām
     iti smoktvā saṃjaya brūhi paścād; ajātaśatruḥ kuśalī saputraḥ
 32 yā no bhāryāḥ saṃjaya vettha tatra; tāsāṃ sarvāsāṃ kuśalaṃ tāta pṛccheḥ
     susaṃguptāḥ surabhayo 'navadyāḥ; kac cid gṛhān āvasathāpramattāḥ
 33 kac cid vṛttiṃ śvaśureṣu bhadrāḥ; kalyāṇīṃ vartadhvam anṛśaṃsa rūpām
     yathā ca vaḥ syuḥ patayo 'nukūlās; tathā vṛttim ātmanaḥ sthāpayadhvam
 34 yā naḥ snuṣāḥ saṃjaya vettha tatra; prāptā kulebhyaś ca guṇopapannāḥ
     prajāvatyo brūhi sametya tāś ca; yudhiṣṭhiro vo 'bhyavadat prasannaḥ
 35 kanyāḥ svajethaḥ sadaneṣu saṃjaya; anāmayaṃ madvacanena pṛṣṭvā
     kalyāṇā vaḥ santu patayo 'nukūlā; yūyaṃ patīnāṃ bhavatānukūlāḥ
 36 alaṃkṛtā vastravatyaḥ sugandhā; abībhatsāḥ sukhitā bhogavatyaḥ
     laghu yāsāṃ darśanaṃ vāk ca ladhvī; veśa striyaḥ kuśalaṃ tāta pṛccheḥ
 37 dāsī putrā ye ca dāsāḥ kurūṇāṃ; tadāśrayā bahavaḥ kubja khañjāḥ
     ākhyāya māṃ kuśalinaṃ sma tebhyo; anāmayaṃ paripṛccher jaghanyam
 38 kac cid vṛttir vartate vai purāṇī; kac cid bhogān dhārtarāṣṭro dadāti
     aṅgahīnān kṛpaṇān vāmanāṃś ca; ānṛśaṃsyād dhṛtarāṣṭro bibharti
 39 andhāś ca sarve sthavirās tathaiva; hastājīvā bahavo ye 'tra santi
     ākhyāya māṃ kuśalinaṃ sma teṣām; anāmayaṃ paripṛccher jaghanyam
 40 mā bhaiṣṭa duḥkhena kujīvitena; nūnaṃ kṛtaṃ paralokeṣu pāpam
     nigṛhya śatrūn suhṛdo 'nugṛhya; vāsobhir annena ca vo bhariṣye
 41 santy eva me brāhmaṇebhyaḥ kṛtāni; bhāvīny atho no bata vartayanti
     paśyāmy ahaṃ yuktarūpāṃs tathaiva; tām eva siddhiṃ śrāvayethā nṛpaṃ tam
 42 ye cānāthā durbalāḥ sarvakālam; ātmany eva prayatante 'tha mūḍhāḥ
     tāṃś cāpi tvaṃ kṛpaṇān sarvathaiva; asmad vākyāt kuśalaṃ tāta pṛccheḥ
 43 ye cāpy anye saṃśritā dhārtarāṣṭrān; nānādigbhyo 'bhyāgatāḥ sūtaputra
     dṛṣṭvā tāṃś caivārhataś cāpi sarvān; saṃpṛcchethāḥ kuśalaṃ cāvyayaṃ ca
 44 evaṃ sarvānāgatābhyāgatāṃś ca; rājño dūtān sarvadigbhyo 'bhyupetān
     pṛṣṭvā sarvān kuśalaṃ tāṃś ca sūta; paścād ahaṃ kuśalī teṣu vācyaḥ
 45 na hīdṛśaḥ santy apare pṛthivyāṃ; ye yodhakā dhārtarāṣṭreṇa labdhāḥ
     dharmas tu nityo mama dharma eva; mahābalaḥ śatrunibarhaṇāya
 46 idaṃ punar vacanaṃ dhārtarāṣṭraṃ; suyodhanaṃ saṃjaya śrāvayethāḥ
     yas te śarīre hṛdayaṃ dunoti; kāmaḥ kurūn asapatno 'nuśiṣyām
 47 na vidyate yuktir etasya kā cin; naivaṃvidhāḥ syāma yathā priyaṃ te
     dadasva vā śakra puraṃ mamaiva; yudhyasva vā bhāratamukhyavīra

SECTION XXX

"Sanjaya said, 'I did thee farewell, O divine ruler of men. I will now depart, O son of Pandu. Let prosperity be thine. I hope, I have not carried away by the feelings of my heart, given utterance to anything offensive. I would also bid farewell to Janardana, to Bhima and Arjuna, to the son of Madri, to Satyaki, and to Chekitana, and take my departure. Let peace and happiness be yours. Let all the kings look at me with eyes of affection.'

"Yudhishthira said, 'Permitted by us, O Sanjaya, take your leave. Peace to thee! O learned man, thou never thinkest ill of us. Both they and we know thee to be a person of pure heart in the midst of all in the court (of the Kurus). Besides, being an ambassador now, O Sanjaya, thou art faithful, beloved by us, of agreeable speech and excellent conduct, and well-affected towards us. Thy mind is never clouded, and even if addressed harshly thou art never moved to wrath. O Suta, thou never utterest harsh and cutting words, or those that are false or bitter. We know that thy words, free from malice, are always fraught with morality and grave import. Amongst envoys thou art the most dear to us. Beside thee, there is another, who may come here, and that is Vidura. Formerly, we always used to see thee. Thou art, indeed, a friend to us as dear as Dhananjaya. Proceeding hence, O Sanjaya, with all speed, thou shouldst wait upon those Brahmanas of pure energy and devoted to study according to the Brahmacharya mode,--those, namely, that are

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devoted to the study of the Vedas while leading lives of mendicancy, those ascetics that habitually dwell in the woods, as also the aged ones of other classes, should all be addressed by thee in my name, O Sanjaya, and then their welfare should be enquired into by thee. O Suta, repairing unto the priest of king Dhritarashtra as also unto his preceptors and Ritwijas, thou shouldst address them and enquire after their welfare. Even amongst them that are, though not well-born at least aged, endued with energy, and possessed of good behaviour and strength, who remembering speak of us and practise according to their might even the least virtue, should first be informed of my peace, O Sanjaya, and then shouldst thou enquire after their welfare. Thou shouldst also enquire after the welfare of those that live in the kingdom carrying on trade, and those that live there filling important offices of state. Our beloved preceptor Drona, who is fully versed in morality, who is our counsellor, who had practised the Brahmacharya vow for mastering the Vedas, who once again hath made the science of weapons full and complete, and who is always graciously inclined towards us, should be greeted by thee in our name. Thou shouldst also enquire into the welfare of Aswatthaman, endued with great learning, devoted to the study of the Vedas, leading the Brahmacharya mode of life, possessed of great activity, and like unto a youth of the Gandharva race, and who, besides, hath once again made the science of weapons full and complete. Thou must also, O Sanjaya, repair to the abode of Kripa, the son of Saradwat, that mighty car-warrior and foremost of all persons having a knowledge of self, and repeatedly saluting him in my name touch his feet with thy hand. Thou shouldst also, touching his feet, represent me as hale unto that foremost of the Kurus, Bhishma, in whom are combined bravery, and abstention from injury, and asceticism, and wisdom and good behaviour, and Vedic learning, and great excellence, and firmness. Saluting unto also the wise, venerable, and blind king (Dhritarashtra), who possessed of great learning and reverential to the old, is the leader of the Kurus. Thou shouldst also, O Sanjaya, enquire, O sire, about the welfare of the eldest of Dhritarashtra's sons, Suyodhana, who is wicked and ignorant and deceitful and vicious, and who now governs the entire world. Thou shouldst also enquire about the welfare of even the wicked Dussasana, that mighty bowman and hero among the Kurus, who is the younger of Duryodhana and who possesses a character like that of his elder brother. Thou shouldst, O Sanjaya, also salute the wise chief of the Vahlikas, who always cherishes no other wish save that there should be peace among the Bharatas. I think, thou shouldst also worship that Somadatta who is endued with numerous excellent qualities, who is wise and possesses a merciful heart, and who from his affection for the Kurus always controls his anger towards them. The son of Somadatta is worthy of the greatest reverence among the Kurus. He is my friend and is a brother to us. A mighty bowman and the foremost of car-warriors, he is worthy in all respects. Thou shouldst, O Sanjaya, enquire after his welfare along with

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that of his friends and counsellors. Others there are of youthful age and of consideration amongst the Kurus, who bear a relationship to us like that of sons, grandsons, and brothers. Unto each of these thou must speak words which thou mayst consider suitable, enquiring, O Suta, after his welfare. Thou must also enquire about the welfare of those kings that have been assembled by Dhritarashtra's son for fighting with the Pandavas, viz., the Kekayas, the Vasatis, the Salwakas, the Amvashthas, and the leading Trigartas, and of those endued with great bravery that have come from the east, the north, the south, and the west, and of those that have come from hilly countries, in fact, of all amongst them that are not cruel and that lead good lives. Thou shouldst also represent unto all those persons who ride on elephants, and horses and cars, and who fight on foot,--that mighty host composed of honourable men,--that I am well, and then thou must enquire about their own welfare. Thou must also enquire about the welfare of those that serve the king in the matter of his revenue or as his door-keepers, or as the leaders of his troops, or as the accountants of his income and outlay, or as officers constantly occupied in looking after other important concerns. Thou must, O sire, also enquire about the welfare of Dhritarashtra's son by his Vaisya wife,--that youth who is one of the best of the Kuru race,--who never falls into error, who possesseth vast wisdom, who is endued with every virtue, and who never cherishes a liking for this war! Thou shouldst also ask about the welfare of Chitrasena who is unrivalled in the tricks of dice, whose tricks are never detected by others, who plays well, who is well-versed in the art of handling the dice, and who is unconquerable in play but not in fight. Thou must also, O sire, enquire about the welfare of Sakuni, the king of the Gandharas, that native of the hilly country, who is unrivalled in deceitful games at dice, who enhances the pride of Dhritarashtra's son, and whose understanding naturally leads to falsehood. Thou must also enquire about the welfare of Karna, the son of Vikartana, that hero who is ready to vanquish, alone and unassisted, mounted on his car, the Pandavas whom no one dares assail in battle, that Karna who is unparalleled in deluding those that are already deluded. Thou must also enquire about the welfare of Vidura, O sire, who alone is devoted to us, who is our instructor, who reared us, who is our father and mother and friend, whose understanding finds obstruction in nought, whose ken reaches far, and who is our counsellor. Thou must also salute all the aged dames and those who are known to be possessed of merit, and those who are like mothers to us, meeting them gathered together in one place. Thou must tell them, O Sanjaya, these words at first,--Ye mothers of living sons, I hope, your sons comfort themselves towards you in a kindly, considerate, and worthy way.--Thou must then tell them that Yudhishthira is doing well with his sons. Those ladies, O Sanjaya, who are in the rank of our wives, thou must ask as to their welfare also addressing them in these words,--I hope, you are well-protected. I hope, your fair fame hath

suffered no injury. I hope, you are dwelling within your abodes blamelessly and carefully. I hope, you are comforting yourselves towards your fathers-in-law in a kindly, praise-worthy and considerate way. You must steadily adopt such a conduct for yourselves as will help you to win your husband's favour! Those young ladies, O Sanjaya, who bear a relationship to us like that of your daughters-in-law, who have been brought from high families, who are possessed of merit and who are mothers of children,--thou must meet them all and tell them that Yudhishthira send his kindly greetings to them. Thou must, O Sanjaya, embrace the daughters of your house, and must ask them about their welfare on my behalf. Thou must tell them,--May your husbands be kindly and agreeable; may you be agreeable to your husbands; may you have ornaments and clothes and perfumery and cleanliness; may you be happy and have at your command the joys of life; may your looks be pretty and words pleasant; Thou must ask, O sire, the women of the house as to their welfare. Thou must also represent unto the maid-servants and man-servants there, may be of the Kurus, and also the many humpbacked and lame ones among them, that I am doing well, and thou must then ask them about their welfare. Thou must tell them,--I hope, Dhritarashtra's son still vouchsafes the same kindly treatment to you. I hope, he gives you the comforts of life.--Thou must also represent unto those that are defective in limb, those that are imbecile, the dwarfs to whom Dhritarashtra gives food and raiment from motives of humanity, those that are blind, and all those that are aged, as also to the many that have the use only of their hands being destitute of legs, that I am doing well, and that I ask them regarding their welfare, addressing them in the following words,--Fear not, nor be dispirited on account of your unhappy lives so full of sufferings; no doubt, sins must have been committed by you in your former lives. When I shall check my foes, and delight my friends, I shall satisfy you by gifts of food and clothes.--Thou shouldst also, O sire, at our request, enquire after the welfare of those that are masterless and weak, and of those that vainly strive to earn a living, and of those that are ignorant, in fact, of all those persons that are in pitiable circumstances. O charioteer, meeting those others, that coming from different quarters, have sought the protection of the Dhritarashtras, and in fact, all who deserve our greetings, thou shouldst also enquire about their welfare and peace. Thou shouldst also enquire about the welfare of those who have come to the Kurus of their own accord or who have been invited, as also of all the ambassadors arrived from all sides and then represent unto them that I am well. As regards the warriors that have been obtained by Dhritarashtra's son, there are none equal to them on earth. Virtue, however, is eternal, and virtue is my power for the destruction of my enemies. Thou shouldst, O Sanjaya, also represent unto Suyodhana, the son of Dhritarashtra, the following,--That desire of thine which torments thy heart, viz., the desire of ruling the Kurus without a rival, is very unreasonable. It had no justification. As 

for ourselves, we will never act in such a way as to do anything that may be disagreeable to thee! O foremost of heroes anwng the Bharatas, either give me lack my own Indraprastha or fight with me!'"

 

 

 

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguliji for the collection)